Daniel 3:11 — Word Study
WLCוּמַן־ דִּי־ לָ֥א יִפֵּ֖ל וְיִסְגֻּ֑ד יִתְרְמֵ֕א לְגֽוֹא־ אַתּ֥וּן נוּרָ֖א יָקִֽדְתָּֽא׃
BSAand that whoevermân [does not bow down, refuses to worship] ◂does notlâʼ fall downnᵉphal [to the ground, in reverence] and worshipçᵉgid▸ [pay homage, show reverence] will be thrownrᵉmâh [cast, tossed] intogav the blazingyᵉqad [burning] fierynûwr furnaceʼattûwn [a furnace of burning fire, a fiery oven]
| Greek | English | Parsing |
|---|---|---|
| וּמַן־ | and whoever | Conjunction, pronoun |
| דִּי־ | that | Conjunction |
| לָ֥א | not | Particle |
| יִפֵּ֖ל | he will fall down | Verb, Qal, imperfect third person masculine singular |
| וְיִסְגֻּ֑ד | so he may pay homage | Conjunction, verb qal third person masculine singular |
| יִתְרְמֵ֕א | he will be thrown | Verb third, person masculine singular |
| לְגֽוֹא־ | to [the] midst of | Preposition, noun common both singular construct |
| אַתּ֥וּן | [the] furnace of | Noun common, both singular construct |
| נוּרָ֖א | fire the | Noun common both singular determined, particle |
| יָקִֽדְתָּֽא׃ | burning | Verb qal participle (active) feminine singular dual, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and that whoever does not fall down and worship will be thrown into the blazing fiery furnace. |
| KJV | And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. |
| ASV | and whoso falleth not down and worshippeth, shall be cast into the midst of a burning fiery furnace. |
| YLT | and whoso doth not fall down and do obeisance, is cast into the midst of a burning fiery furnace. |
| WEB | and whoever doesn’t fall down and worship shall be cast into the middle of a burning fiery furnace. |
| BBE | And anyone not falling down and worshipping is to be put into a burning and flaming fire. |
Where they part company is יִתְרְמֵ֕א — see How Translations Differ.
The sentence has a main clause followed by a conditional phrase and a consequential phrase, clearly outlining the condition and its result.
4 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbנְפַל
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 3:11
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 Decree of Nebuchadnezzargenerated
Daniel 3:11 is part of a narrative where King Nebuchadnezzar commands that all must worship a golden statue he has set up. Those who refuse to comply face being thrown into a fiery furnace. This decree highlights the tension between the king's authority and the faith of the Jewish exiles, specifically Shadrach, Meshach, and Abednego, who are determined to remain faithful to their God despite the threat of death.
Cross References
The Key Word — יִתְרְמֵ֕א, yit.re.Me'generated
The verb רְמָה (rmah) means 'to throw' or 'to cast.' In this context, it indicates a future action, specifically that someone will be thrown into the furnace. The parsing shows it is in the third person masculine singular, indicating a singular subject performing the action.
This word emphasizes the severity of the punishment for non-compliance with the king's decree. The use of the verb in the future tense indicates a definite consequence for those who do not worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb in the verse is יִתְרְמֵ֕א, he will be thrown, which governs the entire clause. The structure follows a straightforward order, stating the condition of not worshiping followed by the consequence of being thrown into the furnace.
The sentence is structured to emphasize the consequence of the action, with the conditional clause introduced by וּמַן־ (and whoever) leading into the main clause about the punishment.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἐμβληθήσεται for יִתְרְמֵ֕א, which also means 'to be thrown.' This choice reflects a direct translation of the Hebrew meaning, maintaining the severity of the action implied in the original text.
The use of a future passive form in Greek suggests that the action of being thrown is not just a physical act but also carries a sense of divine judgment.
In plain words — the whole versegenerated
Daniel 3:11 tells us that King Nebuchadnezzar has commanded that everyone must bow down and worship a golden statue. If anyone does not do so, they will be thrown into a blazing furnace. This reflects the king's authority and the consequences for disobedience, particularly for the Jewish exiles.
Frequently Asked Questionsgenerated
They will be thrown into a blazing fiery furnace as a punishment for disobedience.
All people in the kingdom, including the Jewish exiles, are required to worship the statue.
It symbolizes the severe consequences of defying the king's orders and serves as a test of faith for the Jewish people.
It sets the stage for their refusal to worship the statue, highlighting their commitment to their faith despite the threat of death.
Reflection Questionsgenerated
- How do we respond to authority when it conflicts with our beliefs?
- What can we learn from Shadrach, Meshach, and Abednego's example of faith?
- In what ways can we stand firm in our convictions despite external pressures?
- How does this passage challenge us to consider the consequences of our actions?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Daniel 3:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd whoso falleth not down and worshippeth,.... The image; the above is the decree, this that follows the sanction of it: that he should be cast into the midst of the burning fiery furnace; [See comments on Daniel 3:6].
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden
Read Robert Jamieson on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:11 And whoso falleth not down and worshippeth, [that] he should be cast into the midst of a burning fiery furnace.Ver. 11. And whoso falleth not down and worshippeth, that he should be cast, &c.] This with a graceless man is a swaying argument; he will rather turn than burn; as he came not frying into the world, as one said in Queen Mary’ s days, so he cannot go frying out of it. Epicurus in word confessed a God, but in deed denied him, because Anaxagoras was put to death for denying God at Athens, where Epicurus flourished. Aug., De Civ. Dei, lib. xviii, cap. 41.
Read John Trapp on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges8–18. The accusation brought against the three Jewish youths, and their answer to the king.
Read Cambridge 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
and that whoever does not fall down and worship will be thrown into the blazing fiery furnace.
and whoever doesn’t fall down and worship shall be cast into the middle of a burning fiery furnace.
and that whoever does not fall down and worship will be thrown into the blazing fiery furnace.
And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire.
Tyndale line
And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace.
and whoso falleth not down and worshippeth, shall be cast into the midst of a burning fiery furnace.
and whoso falleth not down and worshippeth, shall be cast into the midst of a burning fiery furnace.
And whoever shall not fall down and worship, that he shall be cast into the midst of a burning fiery furnace.
And whosoeuer falleth not downe, and worshippeth, that he should be cast into the mids of an hote fierie fornace.
Strictly literal
and [that] whosoever doth not fall down and worship, shall be cast into the midst of a burning fiery furnace.
and whoso doth not fall down and do obeisance, is cast into the midst of a burning fiery furnace.
and whoever does not fall down and pay respect, is cast into the midst of a burning fiery furnace.
And that whoso should not fall down and bow himself should be cast into the midst of a burning fiery furnace.
Whoever does not fall down and worship must be thrown into a blazing furnace.
From the Latin
And that if any man shall not fall down and adore, he should be cast into a furnace of burning fire.
Simplified
and that anyone who does not shall be thrown into a furnace of blazing fire.
And anyone not falling down and worshipping is to be put into a burning and flaming fire.
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 nine out of ten words matching. The Septuagint's phrasing reflects a similar meaning but may differ in word order and structure.
וּמַן־ דִּי־ לָ֥א יִפֵּ֖ל וְיִסְגֻּ֑ד יִתְרְמֵ֕א לְגֽוֹא־ אַתּ֥וּן נוּרָ֖א יָקִֽדְתָּֽא׃
9 of the 10 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 3:11
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.
מַן (man) is an interrogative pronoun in Aramaic, meaning 'who?' or 'what?'. It can also imply 'whoever' or 'whosoever'. The word is derived from a root that suggests inquiry, specifically relating to identity or nature.
מַן, מָן, interr.pron. who?
base
H4479 מַן, מָן
4479 man mawn
(Aramaic) from 4101; who or what (properly, interrogatively,
hence, also indefinitely and relatively):--what,
who(-msoever, + -so).
see HEBREW for 04101
מָן (man) — who?.
who?, what?, whoever, whosoever
Aramaic of mah (מָה "what?" H4100)
Adj | Pron — Conjunction · pronounAC/Pi
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
נְפַל (nephal) primarily means 'to fall.' It is noted in various contexts, including the Aramaic usage that corresponds to a related root. The entries emphasize the action of falling down, but do not provide extensive detail or examples from the Old Testament.
H5308 נְפַל
5308 nphal nef-al'
(Aramaic) corresponding to 5307:--fall (down), have
occasion.
see HEBREW for 05307
נְפַל (ne.phal) — to fall.
1) to fall
1a) (P'al)
1a1) to fall
1a2) to fall down
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
סְגִ֑ד (sgid) means to do homage or worship, indicating an act of prostration or submission. The word is linked to the Aramaic root corresponding to another Hebrew term for worship. The entries consistently emphasize its meaning related to homage without significant disagreement.
סְגִ֑ד vb. do homage
base
H5457 סְגִ֑ד do homage
5457 cgid seg-eed'
(Aramaic) corresponding to 5456:--worship.
see HEBREW for 05456
סְגִ֑ד (se.gid) — to do homage.
1) to prostrate oneself, do homage, worship
1a) (P'al) to do homage
Adj | V-Qal-Imperf-3ms — Conjunction · verb qal third person masculine singularAC/Vqu3ms
→ Refused by Peter Ac 10:26
→ Paul and Barnabas Ac 14:11-18
→ By the angel seen by John in his vision Re 19:10; 22:8,9
The Hebrew word רְמָה (*rmah*) means to cast or throw. It can refer to physically throwing something or figuratively assessing or imposing a burden, such as tribute. The entries indicate different forms of the verb, including P'al, Peil, and Ithp'el, which cover various nuances of casting and being cast.
[רְמָא] vb. cast, throw
Pe.
cast
fig. throw (burden of) tribute
Pe‛îl
were cast
were placed, set
Hithpe. be cast
base
H7412 רְמָה
7412 rmah rem-aw'
(Aramaic) corresponding to 7411; to throw, set,
(figuratively) assess:--cast (down), impose.
see HEBREW for 07411
רְמָא (re.mah) — to cast.
1) to cast, throw
1a) (P'al)
1a1) to cast
1a2) to throw
1a2a) of tribute (fig)
1b) (Peil)
1b1) to be cast
1b2) to be placed, be set
1c) (Ithp'el) to be cast
Adj — Verb third · person masculine singularAVui3ms
גַּו (gav) refers to the concept of 'midst' or 'middle.' It is an Aramaic term related to the Hebrew word גֵּו (gev, H1460), which also means 'midst.' The entries consistently emphasize this central position without significant disagreement.
[גַּו] n.m. midst
base
H1459 גַּו
1459 gav gav
(Aramaic) corresponding to 1460; the middle:--midst, same,
there- (where-) in.
see HEBREW for 01460
גַּו (gav) — midst.
midst, the midst
Aramaic of gev (גֵּו "midst" H1460B)
Adj | N-ms — Preposition · noun common both singular constructAR/Ncbsc
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…
אַתּוּן (attuwn) refers to a furnace, likely derived from a related term. The entries consistently define it as a place for fire, specifically a furnace, without significant variation in meaning.
אַתּוּן n.m. (prob. f.) furnace
base
H861 אַתּוּן
861 'attuwn at-toon'
(Aramaic) probably from the corresponding to 784; probably a
fire-place, i.e. furnace:--furnace.
see HEBREW for 0784
אַתּוּן (at.tun) — furnace.
furnace
Adj — Noun common · both singular constructANcbsc
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…
נוּר (nuwr) means 'fire' and can refer to both the noun and the masculine form. It is derived from an unused root related to the concept of shining or burning. The word appears in contexts that emphasize its fiery nature.
נוּר 17 n.f. et m. fire
base
H5135 נוּר
5135 nuwr noor
(Aramaic) from an unused root (corresponding to that of 5216)
meaning to shine; fire:--fiery, fire.
see HEBREW for 05216
נוּר (nur) — fire.
fire
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
יְקַד (ye.qad) means 'to burn' and is an Aramaic term related to the Hebrew word יָקַד (ya.qad, H3344). The entries consistently define it as a verb associated with burning.
[יְקַד] vb. burn
base
H3345 יְקַד
3345 yqad yek-ad'
(Aramaic) corresponding to 3344:--burning.
see HEBREW for 03344
יְקַד (ye.qad) — to burn.
(P'al) to burn
Aramaic of ya.qad (יָקַד "to burn" H3344)
Adj | Art — Verb qal participle (active) feminine singular dual · particleAVqrfsd/Ta
→ As a punishment
→ See PUNISHMENT