Daniel 2:14 — Word Study
WLCבֵּאדַ֣יִן דָּנִיֵּ֗אל הֲתִיב֙ עֵטָ֣א וּטְעֵ֔ם לְאַרְי֕וֹךְ רַב־ טַבָּחַיָּ֖א דִּ֣י מַלְכָּ֑א דִּ֚י נְפַ֣ק לְקַטָּלָ֔ה לְחַכִּימֵ֖י בָּבֶֽל׃
BSAWhenʼĕdayin AriochʼĂryôwk [the captain, chief steward] the commanderrab [great, abundant] of the king’smelek [monarch, ruler] guardṭabbâch△ went outnᵉphaq [to bring forth, emerge] to executeqᵉṭal [slay, kill] the wise menchakkîym [intelligent, discerning] of BabylonBabel [Babel, confusion] ◂DanielDânîyêʼl [God is my judge] respondedtûwb with discretionʻêṭâʼ△ [counsel, guidance] and tactṭᵉʻêm [prudence, wisdom]
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֣יִן | then | Preposition, adverb |
| דָּנִיֵּ֗אל | Daniel | Noun proper masculine |
| הֲתִיב֙ | he sent back | Verb, Hiphil, perfect third person masculine singular |
| עֵטָ֣א | counsel | Noun common, both singular absolute |
| וּטְעֵ֔ם | and discretion | Conjunction, noun common both singular absolute |
| לְאַרְי֕וֹךְ | to Arioch | Preposition, noun proper masculine |
| רַב־ | [the] chief | Noun common, both singular construct |
| טַבָּחַיָּ֖א | executioners the | Noun common masculine plural determined, particle |
| דִּ֣י | of | Conjunction |
| מַלְכָּ֑א | king the | Noun common both singular determined, particle |
| דִּ֚י | who | Conjunction |
| נְפַ֣ק | he went out | Verb, Qal, perfect third person masculine singular |
| לְקַטָּלָ֔ה | to kill | Preposition, verb piel infinitive construct common |
| לְחַכִּימֵ֖י | the object marker [the] wise men of | Preposition |
| בָּבֶֽל׃ | Babylon | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Arioch, the commander of the king’s guard, had gone out to execute the wise men of Babylon, Daniel replied with discretion and tact. |
| KJV | ¶ Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: |
| ASV | Then Daniel returned answer with counsel and prudence to Arioch the captain of the king’s guard, who was gone forth to slay the wise men of Babylon; |
| YLT | Then Daniel hath replied [with] counsel and discretion to Arioch chief of the executioners of the king, who hath gone forth to slay the wise men of Babylon. |
| WEB | Then Daniel returned answer with counsel and prudence to Arioch the captain of the king’s guard, who had gone out to kill the wise men of Babylon. |
| BBE | Then Daniel gave an answer with wisdom and good sense to Arioch, the captain of the king's armed men, who had gone out to put to death the wise men of Babylon; |
Where they part company is בָּבֶֽל — see How Translations Differ.
The main clause introduces the action of Arioch, with a subordinate phrase detailing his purpose and another describing Daniel's response.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectדָּנִיֵּאל
verbתּוּב
The sentence as the grammar sees it Open the tree ›
2 of 15 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 2:14
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 — Daniel's Response to the King's Decreegenerated
Daniel 2:14 occurs in a tense moment when Arioch, the commander of the king's guard, is tasked with executing the wise men of Babylon. Daniel, showing both courage and wisdom, replies to Arioch's decree with discretion and tact, seeking to understand the situation better. This moment highlights Daniel's character and his role as a mediator between the king's authority and the wise men facing execution.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 20:16–22 | a wise woman called out from the city, “Listen! Listen! Please tell Joab to come here so that I may speak with him.” |
| 2 | Ecclesiastes 9:13–18 | I have also seen this wisdom under the sun, and it was great to me: |
| 3 | Genesis 37:36 | Meanwhile, the Midianites sold Joseph in Egypt to Potiphar, an officer of Pharaoh and captain of the guard. |
| 4 | Jeremiah 39:9 | Then Nebuzaradan captain of the guard carried away to Babylon the remnant of the people who had remained in the city, along with the deserters who had defected to him. |
| 5 | Jeremiah 52:12–14 | On the tenth day of the fifth month, in the nineteenth year of Nebuchadnezzar’s reign over Babylon, Nebuzaradan captain of the guard, a servant of the king of Babylon, entered Jerusalem. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — עֵטָא, 'e.Tagenerated
The word עֵטָא (*'e.Ta*) means 'counsel' or 'guidance.' It is derived from a root that suggests wisdom or advice, indicating a thoughtful response to a serious situation. The parsing shows it as a common noun, emphasizing its role in the context of wise decision-making.
In this verse, Daniel demonstrates the application of עֵטָא by responding with prudence to Arioch, which reflects his ability to navigate a crisis with sound judgment and insight.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of עֵטָא. The BSB, KJV, ASV, and others use 'counsel' or 'guidance', while the GNV opts for 'advice'.
This shows a slight variation in emphasis, but all translations recognize the wisdom inherent in Daniel's response.
Sentence Structuregenerated
The main verb of the verse is הֲתִיב֙, he sent back, which governs the action of Daniel's reply. The structure is complex, with several phrases detailing the context and subjects involved.
The sentence flows from the actions of Arioch to Daniel's response, highlighting the sequence of events and the urgency of the situation.
Septuagint Backgroundgenerated
The Septuagint translates עֵטָא as ἀρξιμαγείρῳ, indicating a focus on the authority of Arioch as the chief executioner. This choice reflects a slight narrowing of the meaning, emphasizing the role of authority in the context of counsel.
This rendering suggests that the Greek translators viewed Daniel's response as not just wise but also as an engagement with a figure of significant power.
In plain words — the whole versegenerated
Daniel 2:14 describes how Daniel wisely responds to Arioch, who has come to execute the wise men of Babylon. Daniel's reply is marked by discretion and tact, showing his ability to handle a dangerous situation with wisdom.
Frequently Asked Questionsgenerated
Daniel's response shows his wisdom and ability to navigate complex situations with tact, indicating that he is not only a prophet but also a skilled communicator.
Arioch was given this task due to the king's decree, which demanded the execution of the wise men for failing to interpret the king's dream.
The 'wise men' refers to the advisors and magicians in Babylon who were expected to interpret dreams and provide counsel to the king.
Unlike the other wise men who faced execution with fear, Daniel approaches the situation with calmness and seeks to understand the king's decree before responding.
Reflection Questionsgenerated
- How can I apply Daniel's example of discretion and tact in my own life?
- What situations require me to seek counsel and wisdom before acting?
- In what ways can I be a mediator in conflicts, like Daniel was in this scenario?
- How does understanding the context of this verse enhance my appreciation for Daniel's wisdom?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 2:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Daniel answered with counsel and wisdom,.... In a discreet manner, using soft words and gentle language, humbly and modestly inquiring what should be the meaning of all this.
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the wise men of Babylon: Then Daniel answered with counsel and wisdom to Artoch
Read Robert Jamieson on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:14 Then Daniel answered with counsel and wisdom to Arioch the captain of the king’ s guard, which was gone forth to slay the wise [men] of Babylon:Ver. 14. Then Daniel answered with counsel.] Retulit consilium et causum; he conferred with Arioch the chief slaughterman, giving him good reasons wherefor to defer further execution. This good turn he did for the magicians and astrologers who were his utter enemies. Tremel.
Read John Trapp on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Captain of the king's guard] Chief of the king's executioners or slaughter men. Margin, רב תבחיא rab tabachaiya, chief of the butchers, he that took off the heads of those whom the king ordered to be slain, because they had in any case displeased him. "Go and bring me the head of Giaffer." The honourable butcher went and brought the head in a bag on a dish. It was Herod's chief butcher that brought the head of John the Baptist in a dish to the delicate daughter of Herodias. This was the custom of the country. No law, no judge, no jury. The will or caprice of the king governed all things. Happy England! know and value thy excellent privileges!
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges14. answered with counsel and discretion] lit. returned counsel and discretion (or tact): lit. taste, and so figuratively of the faculty which discriminates and selects what is suitable for a given occasion. Cf. 1 Samuel 25:33, ‘And blessed be thy discretion’ (R.V. marg.), of the tact displayed by Abigail in averting David’s vengeance from Nabal; Job 12:20, ‘and taketh away the discretion of the elders;’ Proverbs 26:16 (the same phrase as here), ‘than seven men answering with discretion’ (lit. returning discretion). Arioch] The name, in Genesis 14:1, of an ancient king of Ellasar (Larsa, in S. Babylonia); and, no doubt, borrowed thence, both here and in Jdt 1:6 (where it is the name of a…
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThen Daniel answered - Margin, “returned.” The original literally is, “returned counsel and wisdom,” meaning, that he returned an answer which was replete with wisdom.
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14-16. Daniel, having been informed of the decree, addresses Arioch (Iri-Aku) the captain, or rather “chief executioner,” of the royal bodyguard — an officer well known from the inscriptions (tabihu)
Read Daniel Denison Whedon on Daniel 2 →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
When Arioch, the commander of the king’s guard, had gone out to execute the wise men of Babylon, Daniel replied with discretion and tact.
Then Daniel returned answer with counsel and prudence to Arioch the captain of the king’s guard, who had gone out to kill the wise men of Babylon.
When Arioch, the commander of the king’s guard, went out to execute the wise men of Babylon, Daniel responded with discretion and tact.
Then Daniel spoke with prudent counsel to Arioch, who was in charge of the king’s executioners and who had gone out to execute the wise men of Babylon.
Tyndale line
¶ Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon:
Then Daniel returned answer with counsel and prudence to Arioch the captain of the king’s guard, who was gone forth to slay the wise men of Babylon;
Then Daniel returned answer with counsel and prudence to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon;
Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, who had gone forth to slay the wise men of Babylon:
Then Daniel answered with counsel and wisedome to Arioch the Kings chiefe stewarde, which was gone foorth to put to death the wise men of Babel.
Strictly literal
Then Daniel answered with counsel and prudence to Arioch the chief of the king's bodyguard, who had gone forth to slay the wise men of Babylon:
Then Daniel hath replied [with] counsel and discretion to Arioch chief of the executioners of the king, who hath gone forth to slay the wise men of Babylon.
Then Daniel has replied [with] counsel and discretion to Arioch chief of the executioners of the king, who has gone forth to slay the wise men of Babylon.
Then made Daniel representations with intelligence and prudence to Aryoch the captain of the king's guard, who was gone forth to slay the wise men of Babylon.
Then Daniel replied with prudence and discretion to Arioch the commander of the king's bodyguard, who had come to kill all those in Babylon who were known for their wisdom.
From the Latin
Then Daniel inquired concerning the law and the sentence, of Arioch the general of the king’s army, who was gone forth to kill the wise men of Babylon.
Simplified
Daniel approached Arioch, the commander of the imperial guard, whom the king had put in charge of the order to execute all the wise men of Babylon. Wisely and tactfully
Then Daniel gave an answer with wisdom and good sense to Arioch, the captain of the king's armed men, who had gone out to put to death the wise men 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 Septuagint share significant agreement in this verse, with nine out of fifteen words matched. However, the Septuagint's word order and articles differ from the Hebrew text.
בֵּאדַ֣יִן דָּנִיֵּ֗אל הֲתִיב֙ עֵטָ֣א וּטְעֵ֔ם לְאַרְי֕וֹךְ רַב־ טַבָּחַיָּ֖א דִּ֣י מַלְכָּ֑א דִּ֚י נְפַ֣ק לְקַטָּלָ֔ה לְחַכִּימֵ֖י בָּבֶֽל׃
9 of the 15 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.
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 2:14
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
דָּנִיֵּאל (Daniye'l) refers to the biblical figure Daniel, a prophet known for his interpretations of dreams during the Babylonian exile. His name means 'God is my judge.' Daniel is recognized as the fourth of the major prophets and is also called Belteshazzar. He is first mentioned in Ezra 8:2 and noted for his holiness, as acknowledged by Ezekiel.
דָּנִיֵּאל n.pr.m. Daniel (BH id.)
base
H1841 דָּנִיֵּאל
1841 Daniye'l daw-nee-yale'
(Aramaic) corresponding to 1840; Danijel, the Heb.
prophet:--Daniel.
see HEBREW for 01840
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A man living at the time of Exile and Return, first mentioned at Ezr.8.2
§ Daniel = "God is my judge"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Belteshazzar' (H01095 or H01096)
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
Adj — Noun proper masculineANpm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
תּוּב (tuv) means to return or come back, with various nuances including to restore or reply. It is built from the root meaning of returning, and can imply answering or giving back. The entries suggest a focus on the concepts of restoration and response, but do not provide specific verse references.
[תּוּב] vb. return
Pe. of brightness
Haph.
restore
return
base
H8421 תּוּב
8421 tuwb toob
(Aramaic) corresponding to 7725, to come back; specifically
(transitive and ellip.) to reply:--answer, restore, return
(an answer).
see HEBREW for 07725
תּוּב (tuv) — to return: return.
: return
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
תּוּב (tuv) — to return: rescue.
: rescue/restore
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
תּוּב (tuv) — to return: reply.
: reply
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
Adj — Verb · Hiphil · perfect third person masculine singularAVhp3ms
עֵטָא (eta') is an Aramaic word meaning 'counsel' or 'prudence.' It is derived from a root that suggests wisdom or advice. The only specific reference in the Old Testament is found in Daniel 2:14.
עֵטָא n.f. counsel;—abs. Dn 2:14
ref
H5843 עֵטָא
5843 `eta' ay-taw'
(Aramaic) from 3272; prudence:--counsel.
see HEBREW for 03272
עֵטָא (e.ta) — counsel.
counsel
Adj — Noun common · both singular absoluteANcbsa
→ General scriptures concerning Pr 1:5; 9:9; 11:14; 12:15; 15:22; 19:20; 20:18; 24:6; 27:9
→ See PRUDENCE
→ REJECTED Pr 1:24-33
(1) The importance of Seeking
Pr 11:14; 12:15; 13:10; 15:22; 20:18
--SEE Instruction (1), INSTRUCTION
Guidance, (3), GUIDANCE
Counsellors, COUNSELLORS
(2) Wise, Examples of
טְעֵם (t`em) refers to taste and judgment, encompassing both subjective and objective aspects. It can also denote a command or report. The word is derived from related roots, indicating a range of meanings that includes flavor, wisdom, and decree.
טְעֵם 30 n.m. taste, judgment, command
base
H2942 טְעֵם, טַעַם
2942 t`em teh-ame'
(Aramaic) from 2939, and equivalent to 2941; properly,
flavor; figuratively, judgment (both subjective and
objective); hence, account (both subj. and obj.):--+
chancellor, + command, commandment, decree, + regard, taste,
wisdom.
see HEBREW for 02939
see HEBREW for 02941
טְעֵם (te.em) — command.
1) report, taste
1a) taste
1b) report
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
אַרְיוֹךְ (Aryowk) refers to a name of foreign origin, specifically associated with two Babylonians: a king of Ellasar mentioned in Genesis 14:1 and a chief executioner for Nebuchadnezzar in Daniel 2:14. The name is interpreted to mean 'lion-like.'
אַרְיוֹךְ n.pr.m. king of Ellasar
base
אֲרְיוֹךְ n.pr.m. in Bab.
base
H746a אַרְיוֹךְ king of Ellasar H746b אֲרְיוֹךְ in Bab.
746 'Aryowk ar-yoke'
of foreign origin; Arjok, the name of two
Babylonians:--Arioch.
אַרְיוֹךְ (ar.yokh) — Arioch.
A man living at the time of the Patriarchs, first mentioned at Gen.14.1
§ Arioch = "lion-like"
the ancient king of Ellasar, ally of Chedorlaomer
אֲרְיוֹךְ (a.re.yokh) — Arioch.
A man living at the time of Exile and Return, first mentioned at Dan.2.14
§ Arioch = "lion-like"
the chief of the executioners for Nebuchadnezzar
Adj | N-proper — Preposition · noun proper masculineAR/Npm
ar'-i-ok: ('aryokh):
(1) The name of the vassal king of Ellasar, under Chedorlaomer, king of Elam, and Amraphel, king of Shinar (Babylonia), who took part in the expedition against Sodom, Gomorrah and other states (Ge 14:1,9). Assyriologists generally, and probably rightly, identify Arioch with Eri-Aku (which see), king of Larsa, Ellasar being for Al-Larsa (now Sinqara in central Babylonia).
Texts Referring to the Reign of Arioch:
For an account of the expedition see AMRAPHEL, and for the Babylonian texts bearing upon the reign, see ERI-AKU. In Ge 14:1,9, where the names of the allied kings who marched against the Cities of the Plain are given, that of Arioch follows his more immediate suzerain, Amraphel, and not Chedorlaomer, who, however, appears to have been the real overlord…
Arioch
Lion-like, venerable. (1.) A king of Ellasar who was confederate with Chedorlamer (Gen. 14:1,9). The tablets recently discovered by Mr. Pinches (see CHALDEA) show the true reading is Eri-Aku of Larsa. This Elamite name meant “servant of the moon-god.” It was afterwards changed into Rimsin, “Have mercy, O moon-god.” (2.) Dan. 2:14.
(venerable). The king of Eliasar, one of the allies of Chedorlaomer in his expedition against his rebellious tributaries. (Genesis 14:1) (B.C. 1921-1912.) The captain of Nebuchadnezzar’s body-guard. (Daniel 2:14) etc. Properly Eirioch , or Erioch , mentioned in Judith 1:6 as king of the Elymaeans.
רַב (rab) means 'great' and can refer to a person of authority, such as a captain or chief. It is used both as an adjective and a noun, indicating greatness in power or rank. The word is related to another Hebrew term, רַב (rab), which shares similar meanings.
H7229 רַב, רַבְרַב
7229 rab rab
(Aramaic) corresponding to 7227:--captain, chief, great,
lord, master, stout.
see HEBREW for 07227
רַב (rav) — great.
adj
1) great
1a) great
1b) great (fig of power)
n
2) captain, chief
Adj — Noun common · both singular constructANcbsc
chef: The English word is in the King James Version of Old Testament the translation of some 17 different Hebrew words, most frequently of ro'sh, "head," sar, "prince," and re'shith, "beginning." The principal changes made by the Revised Version (British and American) are:
(1) Hebrew beth'abh, "house of a father," being recognized as a technical term denoting a subdivision of a tribe, ro'sh is rendered literally "head," when it occurs in connection with this phrase, so that "chief fathers" (Num 31:26) and "chief of the fathers" (Ezr 1:5) become "heads of fathers' houses";
(2) Hebrew naghidh and nasi' are more accurately translated "prince" in such passages as 1Ch 5:2; Nu 3:32;
טַבָּח (tabbach) refers to a guardsman or bodyguard, and can also mean executioner. This term is derived from the Aramaic form of the word. It appears in the context of Daniel 2:14, where it is used to denote a specific role related to guarding.
[טַבָּח] n.m. guardsman;—pl. emph. Dn 2:14.
ref
H2877 טַבָּח
2877 tabbach tab-bawkh'
(Aramaic) the same as 2876; a lifeguardsman:--guard.
see HEBREW for 02876
טַבָּח (tab.bach) — guardsman.
bodyguard, executioner, guardsmen
Aramaic of tab.bach (טַבָּח "guard" H2876)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
נְפַק (nephaq) is a Hebrew verb meaning to go or come out, with a causative sense of bringing forth. It covers actions of issuing or going forth, as seen in various forms such as P'al and Aphel. The entries indicate its use in both a general and causative context, but do not specify particular verses.
נְפַק vb. go, or come, out, forth
Pe. he went out
Haph. bring forth
base
H5312 נְפַק
5312 nphaq nef-ak'
(Aramaic) a primitive root; to issue; causatively, to bring
out:--come (go, take) forth (out).
נְפַק (ne.phaq) — to go out.
1) to go or come out, bring or come forth
1a) (P'al) to go out or forth
1b) (Aphel) to bring forth
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
קְטַל (qtal) primarily means 'to slay' or 'to kill.' It appears in various forms, indicating actions like being slain or slaying in different grammatical aspects. The entries consistently emphasize its connection to death and violence, with no significant disagreement among the lexicons.
[קְטַל] vb. slay
Pe.
Pe‛îl be slain
Pa. slay
Hithpe. be slain
base
H6992 קְטַל
6992 qtal ket-al'
(Aramaic) corresponding to 6991; to kill:--slay.
see HEBREW for 06991
קְטַל (qe.tal) — to slay.
1) to slay, kill
1a) (P'al) to be slain
1b) (Pael) to slay
1c) (Ithp'al) to be slain
1d) (Ithpael) to be slain
Adj | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonAR/Vpcc
חַכִּים (chakkiym) means 'wise' and refers to a wise man or a Magian. It is derived from a root associated with wisdom, specifically noted in Strong's H2449. The term appears in contexts that emphasize wisdom.
[חַכִּים] 14 n.m. wise man
base
H2445 חַכִּים
2445 chakkiym khak-keem'
(Aramaic) from a root corresponding to 2449; wise, i.e. a
Magian:--wise.
see HEBREW for 02449
חַכִּים (chak.kim) — wise.
wise man, wise
Adj | N-mp — PrepositionAR/Aampc
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