Daniel 1:18 — Word Study
WLCוּלְמִקְצָת֙ הַיָּמִ֔ים אֲשֶׁר־ אָמַ֥ר הַמֶּ֖לֶךְ לַהֲבִיאָ֑ם וַיְבִיאֵם֙ שַׂ֣ר הַסָּרִיסִ֔ים לִפְנֵ֖י נְבֻכַדְנֶצַּֽר׃
BSANow at the endqᵉtsâth [specified, appointed] of the timeyôwm [period, duration] specifiedʼâmar■ by the kingmelek [ruler, sovereign] the chiefsar [high-ranking, principal] officialçârîyç [ruler, leader] presented thembôwʼ▸ [brought, introduced] topânîym NebuchadnezzarNᵉbûwkadneʼtstsar [the king of Babylon, a powerful ruler]
| Greek | English | Parsing |
|---|---|---|
| וּלְמִקְצָת֙ | and from [the] end of | Conjunction, preposition, preposition |
| הַיָּמִ֔ים | the days | Particle, noun common masculine plural absolute |
| אֲשֶׁר־ | which | Particle |
| אָמַ֥ר | he had said | Verb, Qal, perfect third person masculine singular |
| הַמֶּ֖לֶךְ | the king | Particle, noun common masculine singular absolute |
| לַהֲבִיאָ֑ם | to bring them | Preposition, verb hiphil infinitive construct common, suffix |
| וַיְבִיאֵם֙ | and he brought them | Verb hiphil sequential imperfect third person masculine singular, suffix |
| שַׂ֣ר | [the] chief of | Noun common, masculine singular construct |
| הַסָּרִיסִ֔ים | the officials | Particle, noun common masculine plural absolute |
| לִפְנֵ֖י | before | Preposition, noun common masculine plural construct |
| נְבֻכַדְנֶצַּֽר׃ | Nebuchadnezzar | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now at the end of the time specified by the king, the chief official presented them to Nebuchadnezzar. |
| KJV | Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. |
| ASV | And at the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before Nebuchadnezzar. |
| YLT | And at the end of the days that the king had said to bring them in, bring them in doth the chief of the eunuchs before Nebuchadnezzar. |
| WEB | At the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before Nebuchadnezzar. |
| BBE | Now at the end of the time fixed by the king for them to go in, the captain of the unsexed servants took them in to Nebuchadnezzar. |
Where they part company is on the specifics of וּלְמִקְצָת — see How Translations Differ.
The sentence is structured around a main clause with supporting phrases that provide context and detail about the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 1:18
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 Presentation of the Young Mengenerated
Daniel 1:18 describes the moment when the chief official presents Daniel and his friends to King Nebuchadnezzar after a specified period of training. This follows God's granting them knowledge and understanding, setting the stage for their significant roles in Babylonian society. The context illustrates the transition from captivity to service in a foreign court, highlighting God's providence in their lives.
Cross References
The Key Word — וּלְמִקְצָת֙, u.le.mik.Tzatgenerated
The word מִקְצָת (miktsat) means 'end' or 'part,' derived from a root that suggests termination. It indicates a specific point in time or a portion of a larger duration, emphasizing the conclusion of a designated period.
In this verse, it connects the appointed time set by the king to the action of presenting the young men, marking a significant transition in their lives.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term is rendered as end, which is consistent across other translations like the KJV and ASV.
Sentence Structuregenerated
The main verb in this sentence is אָמַר, he had said, which governs the actions of presenting the young men. The structure indicates a sequence of events culminating in the presentation before the king.
The sentence is organized around the main action, with prepositional phrases providing context about the timing and the subjects involved, reflecting a formal presentation.
Septuagint Backgroundgenerated
The Septuagint translates וּלְמִקְצָת as δὲ, which serves as a conjunction. This choice indicates a shift in focus to the next event, rather than a direct translation of the Hebrew meaning.
The translation choice reflects a broader narrative style, emphasizing the transition rather than the specific timing of the events.
In plain words — the whole versegenerated
Daniel 1:18 explains that at the end of the time set by the king, the chief official presented Daniel and his friends to Nebuchadnezzar. This moment marks their transition from training to serving in the royal court, highlighting God's role in their lives.
Frequently Asked Questionsgenerated
The specified time was a period of training for Daniel and his friends, during which they were prepared for their roles in the Babylonian court.
Nebuchadnezzar was the king of Babylon, known for his powerful reign and for capturing Jerusalem.
The chief official was responsible for overseeing the young men’s training and presenting them to the king.
They were presented to the king after demonstrating exceptional knowledge and understanding, as a result of God's favor.
Reflection Questionsgenerated
- What can I learn from the preparation process that Daniel and his friends went through?
- How does this passage illustrate God's providence in the lives of those who serve Him?
- In what ways can I be prepared for the roles I am called to in my own life?
- How can I recognize and appreciate the appointed times in my own journey?
The early church on this verse — how the Fathers read it
St. Jerome comments on this verse, noting the completion of the days set by the king for the presentation of the young men.
Verse 18. "Therefore when the days had been completed at the end of which the king had bidden them to be presented to him,Early Church Fathers on Daniel 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 1:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow at the end of the days that the king had said he should bring them in,.... That is, at the end of three years; which was the time appointed for their education, and when they were to be brought
Read John Gill on Daniel 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.
Read Robert Jamieson on Daniel 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAt the three years’ end, according to the king’ s command, which Melzar punctually observed, and brought them in before the king.
Read Matthew Poole on Daniel 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 1:18 Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.Ver. 18. Now at the end of the days,] i.e., After three years’ time of studying. See on Daniel 1:5. Account is to be exacted of time and profiting. Pliny said to his nephew, when he saw him walk out some hours without studying, Poteras has horas non perdere, You might have spent these hours better. Ignatius, when he heard a clock strike, would say, Here is one hour more now past that I have to answer for. Archbishop Ussher, on his death bed, begged hard of God to pardon his omissions, who yet was never known to omit an hour, but ever…
Read John Trapp on Daniel 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) At the end of the days, i.e., the three years specified in Daniel 1:5. Before the conclusion of this time, it appears (Daniel 2:1), Daniel was enabled to give a proof of his wisdom. (See Daniel 2:28.)
Read Charles John Ellicott on Daniel 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Now at the end of the days] That is, at the end of three years, Daniel 1:5.
Read AdamClarke on Daniel 1 →CambridgeThe Cambridge Bible for Schools and Colleges18. And at the end of the days that the king had appointed (Daniel 1:5) for bringing them in (R.V.)] viz. to attend upon the king. ‘Appointed’ is lit. said, i.e. commanded, decreed, a common use in late Hebrew: cf. Daniel 1:3. As Daniel 1:19 (‘among them all,’ &c.) shews, the pron. them refers, not as the connexion with Daniel 1:17 might suggest, to the four Hebrew lads alone, but to the whole number of youths mentioned in Daniel 1:3-4.
Read Cambridge on Daniel 1 →Albert Barnes1798–1870Barnes' Notes on the BibleNow at the end of the days ... - After three years. See Daniel 1:5. The prince of the eunuchs brought them in - Daniel, his three friends, and the others who had been selected and trained for the same purpose.
Read Albert Barnes on Daniel 1 →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
Now at the end of the time specified by the king, the chief official presented them to Nebuchadnezzar.
At the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before Nebuchadnezzar.
Now at the end of the time specified by the king, the chief official presented them to Nebuchadnezzar.
When the time appointed by the king arrived, the overseer of the court officials brought them into Nebuchadnezzar’s presence.
Tyndale line
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.
And at the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before Nebuchadnezzar.
And at the end of the days which the king had appointed for bringing them in, the prince of the eunuchs brought them in before Nebuchadnezzar.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.
Nowe when the time was expired, that the King had appoynted to bring them in, the chiefe of the Eunuches brought them before Nebuchad-nezzar.
Strictly literal
And at the end of the days that the king had said he should bring them in, the prince of the eunuchs brought them in before Nebuchadnezzar.
And at the end of the days that the king had said to bring them in, bring them in doth the chief of the eunuchs before Nebuchadnezzar.
And at the end of the days that the king had said to bring them in, the chief of the eunuchs brings them in before Nebuchadnezzar.
And at the end of the days [after] which the king had said that they should be presented, the chief of the eunuchs presented them before Nebuchadnezzar.
At the end of the time set by the king to bring them in, the chief official brought them in before Nebuchadnezzar.
From the Latin
And when the days were ended, after which the king had ordered they should be brought in: the prince of the eunuchs brought them in before Nabuchodonosor.
Simplified
When their time of education ordered by the king was over, the chief eunuch brought all the young men before King Nebuchadnezzar.
Now at the end of the time fixed by the king for them to go in, the captain of the unsexed servants took them in to Nebuchadnezzar.
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 wording, with the Septuagint showing a close correspondence to the Hebrew. However, the Dead Sea Scrolls present some restoration, indicating that while the main ideas are preserved, there are gaps in the text.
וּלְמִקְצָת֙ הַיָּמִ֔ים אֲשֶׁר־ אָמַ֥ר הַמֶּ֖לֶךְ לַהֲבִיאָ֑ם וַיְבִיאֵם֙ שַׂ֣ר הַסָּרִיסִ֔ים לִפְנֵ֖י נְבֻכַדְנֶצַּֽר׃
9 of the 11 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.
ולמקצת [הימים] [אשר] [אמר] [המלך] [להביא׳ם] [ויביא׳ם] [שר] [הסריסים] לפני נבוכדנצר
1 word on the leather — 2 partly restored, 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 1:18
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.
קְצָת (qtsath) refers to an 'end' or 'part,' derived from a root meaning to terminate. It can denote literal ends, such as corners or edges, and is used in various contexts, including time. The term also implies a portion of something, as noted in the entries.
קְצָת n.f. end
end, of corners of grating; ends of earth
(some) from the ends of, some of
at the end of a certain time
base
H7117 קְצָת
7117 qtsath kets-awth'
from 7096; a termination (literally or figuratively); also
(by implication) a portion; adverbially (with prepositional
prefix) after:--end, part, X some.
see HEBREW for 07096
קְצָת (qe.tsat) — end.
1) end, part
1a) end
1a1) of corners, of earth
1b) from the end of
1c) at the end of
Aramaic equivalent: qe.tsat (קְצָת "end" H7118)
Conj | Prep | Prep | N-fs — Conjunction · preposition · preposition · noun common feminine singular constructHC/R/R/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…
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp3mp
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Hc/Vhw3ms/Sp3mp — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3mp
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-ms — Noun common · masculine singular constructHNcmsc
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…
סָרִיס (sārîs) means 'eunuch' and is derived from a root implying castration. It can also refer to an official or minister of state, particularly one serving in female quarters. The term appears in contexts related to royal or governmental roles.
סָרִיס 45 n.m. eunuch
base
H5631 סָרִיס eunuch
5631 cariyc saw-reece'
or caric {saw-reece'}; from an unused root meaning to
castrate; a eunuch; by implication, valet (especially of the
female apartments), and thus, a minister of
state:--chamberlain, eunuch, officer. Compare 7249.
see HEBREW for 07249
סָרִיס (sa.ris) — eunuch.
official, eunuch
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
נְבוּכַדְרֶאצַּר (Nebuchadnezzar) is a proper name of a Babylonian king, derived from a Babylonian phrase meaning 'may Nebo protect the crown.' The entries indicate various spellings and references to his role during the Divided Monarchy, particularly noted for capturing Jerusalem. Notably, there is a mention of a possible incorrect spelling in some sources.
נְבוּכַדְרֶאצַּר and (incorrectly) נְבוּכַדְנֶאצַּר n.pr.m. Nebuchadrezzar, Nebuchadnezzar (Bab. Nabû-kudurri-uṣur = (prob.) Nebo, protect the boundary!)
base
H5019 נְבוּכַדְרֶאצַּר and (incorrectly) נְבוּכַדְנֶאצַּר Nebuchadrezzar, Nebuchadnezzar (Bab. Nabû-kudurri-uṣur = (prob.) Nebo, protect the boundary)
5019 Nbuwkadne'tstsar neb-oo-kad-nets-tsar'
or Nbukadneotstsar (2 Kings 24:1, 10)
{neb-oo-kad-nets-tsar'}; or Nbuwkadnetstsar (Esther 2:6;
Daniel 1:18) {neb-oo-kad-nets-tsar'}; or Nbuwkadreotstsar
{neb-oo-kad-rets-tsar'}; or Nbuwkadreltstsowr (Ezra 2:1;
Jeremiah 49:28) {neb-oo-kad-rets-tsore'}; or foreign
derivation; Nebukadnetstsar (or -retstsar, or -retstsor), king
of Babylon:--Nebuchadnezzar, Nebuchadrezzar.
see HEBREW for 010
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)
Also named: ne.vu.khad.nets.tsar (נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר "Nebuchadnezzar" H5020)
§ Nebuchadnezzar or Nebuchadrezzar = "may Nebo protect the crown"
the great king of Babylon who captured Jerusalem and carried Judah captive
N-proper — Noun proper masculineHNpm
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