Daniel 3:14 — Word Study
WLCעָנֵ֤ה נְבֻֽכַדְנֶצַּר֙ וְאָמַ֣ר לְה֔וֹן הַצְדָּ֕א שַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ לֵֽאלָהַ֗י לָ֤א אִֽיתֵיכוֹן֙ פָּֽלְחִ֔ין וּלְצֶ֧לֶם דַּהֲבָ֛א דִּ֥י הֲקֵ֖ימֶת לָ֥א סָֽגְדִֽין׃
BSAand NebuchadnezzarNᵉbûwkadnetstsar [the king of Babylon] saidʼămar ShadrachShadrak MeshachMêyshak and AbednegoʻĂbêd Nᵉgôwʼ is it truetsᵉdâʼ△ [a laid plan, a deliberate intention] ◂that you do notlâʼ [refuse to, will not] servepᵉlach [worship, pay reverence to] ◂my godsʼĕlâhh [heathen deities, idols] or worshipçᵉgid [do homage to, bow down before] the goldendᵉhab [made of valuable metal] statuetselem [image, idol] I have set upqûwm [established, erected]
| Greek | English | Parsing |
|---|---|---|
| עָנֵ֤ה | [was] replying | Verb, Qal, participle (active) masculine singular |
| נְבֻֽכַדְנֶצַּר֙ | Nebuchadnezzar | Noun proper masculine |
| וְאָמַ֣ר | and [was] saying | Conjunction, verb qal participle (active) masculine singular |
| לְה֔וֹן | to them | Preposition, suffix |
| הַצְדָּ֕א | ¿ purpose | Particle, adverb |
| שַׁדְרַ֥ךְ | O Shadrach | Noun proper masculine |
| מֵישַׁ֖ךְ | Meshach | Noun proper masculine |
| וַעֲבֵ֣ד | and Abed- | Conjunction, noun proper masculine |
| נְג֑וֹ | -nego | Noun proper masculine |
| לֵֽאלָהַ֗י | to gods my | Preposition, noun common masculine plural construct, suffix |
| לָ֤א | not | Particle |
| אִֽיתֵיכוֹן֙ | are you | Noun common both singular construct, suffix |
| פָּֽלְחִ֔ין | [are] paying reverence | Verb, Qal, participle (active) masculine plural |
| וּלְצֶ֧לֶם | and to [the] image of | Conjunction, preposition, noun common both singular construct |
| דַּהֲבָ֛א | gold | Noun common both singular determined, particle |
| דִּ֥י | which | Conjunction |
| הֲקֵ֖ימֶת | I have set up | Verb, Hiphil, perfect first person common singular |
| לָ֥א | not | Particle |
| סָֽגְדִֽין׃ | [you are] paying homage | Verb, Qal, participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and Nebuchadnezzar said to them, “Shadrach, Meshach, and Abednego, is it true that you do not serve my gods or worship the golden statue I have set up? |
| KJV | Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abed-nego, do not ye serve my gods, nor worship the golden image which I have set up? |
| ASV | Nebuchadnezzar answered and said unto them, Is it of purpose, O Shadrach, Meshach, and Abed-nego, that ye serve not my god, nor worship the golden image which I have set up? |
| YLT | Nebuchadnezzar hath answered and said to them, 'Is [it] a laid plan, O Shadrach, Meshach, and Abed-Nego — my gods ye are not serving, and to the golden image that I have raised up ye are not doing obeisance? |
| WEB | Nebuchadnezzar answered them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and you don’t worship the golden image which I have set up? |
| BBE | Nebuchadnezzar made answer and said to them, Is it true, O Shadrach, Meshach, and Abed-nego, that you will not be servants of my god or give worship to the image of gold which I have put up? |
Where they part company is לָא — see How Translations Differ.
The sentence is structured around Nebuchadnezzar's inquiry, with a direct address to the three men followed by a question about their actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנְבוּכַדְנֶצַּר
verbעֲנָה
The sentence as the grammar sees it Open the tree ›
1 of 19 occurs nowhere else in the Old Testament — a word 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 3:14
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 — The Confrontation with Nebuchadnezzargenerated
Daniel 3:14 shows Nebuchadnezzar confronting Shadrach, Meshach, and Abednego regarding their refusal to worship the golden statue he erected. This moment highlights the tension between the king's authority and the faith of the three men, who are determined to remain loyal to their God despite the threat of punishment. The surrounding context reveals the king's anger and the stakes involved for those who defy him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 21:13–14 | If, however, he did not lie in wait, but God allowed it to happen, then I will appoint for you a place where he may flee. |
| 2 | Daniel 3:1 | King Nebuchadnezzar made a golden statue sixty cubits high and six cubits wide, and he set it up on the plain of Dura in the province of Babylon. |
| 3 | Daniel 4:8 | But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream: |
| 4 | Isaiah 46:1 | Bel crouches; Nebo cowers. Their idols weigh down beasts and cattle. The images you carry are burdensome, a load to the weary animal. |
| 5 | Jeremiah 50:2 | “Announce and declare to the nations; lift up a banner and proclaim it; hold nothing back when you say, ‘Babylon is captured; Bel is put to shame; Marduk is shattered, her images are disgraced, her idols are broken in pieces.’ |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הֲקֵ֖ימֶת, ha.Kei.metgenerated
The verb הֲקֵ֖ימֶת (ha.Kei.met) is a Hiphil perfect form meaning 'I have set up' or 'I have established.' It indicates an action completed by the speaker, Nebuchadnezzar, in relation to the statue he created.
This word emphasizes the king's authority in establishing the idol, which he expects to be revered. The use of the Hiphil stem shows that the action is causative, suggesting that Nebuchadnezzar believes he has the power to compel 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. The BSB has set up, and so do the KJV and the ASV: all three maintain the sense of establishing something significant.
Where others part company with the BSB they part company over a real fork in the lexicon, not over style. erected (NETB) offers a synonym that emphasizes the physical act of setting up the statue, while the BSB focuses on the authority behind the action.
Sentence Structuregenerated
The main verb of the verse is אָמַר, he said, which governs the entire statement made by Nebuchadnezzar. The structure of the sentence reflects a direct address to the three men, emphasizing the king's authority and the seriousness of his inquiry.
The sentence is complex, with multiple clauses detailing the subjects and actions. The main clause is followed by a series of questions that Nebuchadnezzar poses, showcasing his demand for loyalty and the consequences of refusal.
Septuagint Backgroundgenerated
The Septuagint translates הֲקֵ֖ימֶת as ἔστησα (esthisa), meaning 'I have set up.' This choice aligns closely with the Hebrew meaning but reflects the Greek emphasis on establishing authority.
The use of ἔστησα indicates a strong action of placing or establishing, similar to the Hiphil form in Hebrew, which also highlights the king's role in commanding worship.
In plain words — the whole versegenerated
Daniel 3:14 records Nebuchadnezzar asking Shadrach, Meshach, and Abednego if it is true that they do not serve his gods or worship the golden statue he has set up. This confrontation reveals the king's anger and the pressure on these men to conform to his demands.
Frequently Asked Questionsgenerated
Nebuchadnezzar refers to the deities worshiped in Babylon, which he expects his subjects to honor, contrasting with the God of Israel whom Shadrach, Meshach, and Abednego serve.
He is testing their loyalty and faithfulness to his decree, as their refusal to worship the statue could result in severe punishment.
The golden statue represents the king's authority and the expectation of loyalty from his subjects, serving as a symbol of idolatry that challenges the faith of the Israelites.
This verse highlights the conflict between faithfulness to God and obedience to earthly authority, a central theme throughout the Book of Daniel.
Reflection Questionsgenerated
- In what ways do I face pressure to conform to the values of the world around me?
- How can I remain faithful to my beliefs in the face of challenges?
- What does it mean to worship God in a culture that promotes idolatry?
- How can I support others who are standing firm in their faith?
The early church on this verse — how the Fathers read it
Early commentaries, such as those by Jerome, analyze this confrontation, discussing the implications of Nebuchadnezzar's demands on worship and idolatry.
Verse 14. "Do ye not serve my gods, and do you not worship the golden statue which I have set up?..." Other authorities assert that it is the custom of Holy Scripture to speak of the one and same idol in the plural,Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNebuchadnezzar spake and said unto them, is it true,.... What I have heard of you, what you are charged with and accused of; surely it cannot be; so Aben Ezra and Saadiah interpret the word as we do,
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Is it true? - rather, as margin.
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNow when these men were brought before the king, though in rage, yet he doth not presently throw them into the fire, but makes inquiry by interrogatories, that he might see first if they were guilty, by hearing them speak for themselves, and telling them he expected obedience and conformity to his laws from them, and it was in vain to look for any indulgence from him, he would bate them nothing, they should be burned. What! do ye make a jest of my gods, and my religion, and my commands? so the word tseda in the Syriac doth signify, to scoff or deride, as if he had said, Is it true indeed that ye refuse to worship my gods? do ye do it in earnest, or in jest? it seems by your carriage, if it…
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:14 Nebuchadnezzar spake and said unto them, [Is it] true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up?Ver. 14. Is it true, O Shadrach, Meshach, &c., ] q.d., I can very hardly believe it. Certe tu non occidisti patrem; Sure thou didst not kill thy father! saith Augustus Caesar once to a parricide, whom he had in examination; and Suetonins saith that it was usual with him to examine malefactors in that way, as if he could not believe any such thing of them. Some render the text Num de industria aut certo consilio? Do ye this on set purpose to cross and provoke me? Others, as Montanus, Nunquid desolatio? q.d., What! you…
Read John Trapp on Daniel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Is it true?—Literally, Is it of design or of set purpose that you have done this?
Read Charles John Ellicott on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges14. Is it true] Probably this is right (cf. Theod. εἰἀληθῶς; Pesh. in truth), though it requires a slight change in the text (δΰζγΰ [see Daniel 2:5; Daniel 2:8] for δφγΰ). R.V. (with Ges.) of purpose (Hitz., Keil, of malicious purpose): upon this view the word would be a Hebraism[227], from the rare root found in 1 Samuel 24:11; Exodus 21:13; Numbers 35:20; Numbers 35:22[228]: this however rather means to lie in wait (see R.V. of the passages quoted), being used of one aiming at the life of another, and the word found here would not be derived correctly even from this verb. [227] The Syr. verb ẓ ?edβ with derivatives, cited by Ges. in his Thes., is not recognized by Payne Smith (who has…
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleNebuchadnezzar spake and said unto them, Is it true - Margin, “of purpose;” that is, have you done this intentionally?
Read Albert Barnes on Daniel 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13-15. See note, Daniel 3:5. “Infuriated with rage” (Greek version) against his proteges, the king gives the three Hebrews one more opportunity of saving their lives by excusing themselves for what
Read Daniel Denison Whedon on Daniel 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
and Nebuchadnezzar said to them, “Shadrach, Meshach, and Abednego, is it true that you do not serve my gods or worship the golden statue I have set up?
Nebuchadnezzar answered them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and you don’t worship the golden image which I have set up?
and Nebuchadnezzar said to them, “Shadrach, Meshach, and Abednego, is it true that you do not serve my gods or worship the golden statue I have set up?
Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and that you don’t pay homage to the golden statue that I erected?
Tyndale line
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abed-nego, do not ye serve my gods, nor worship the golden image which I have set up?
Nebuchadnezzar answered and said unto them, Is it of purpose, O Shadrach, Meshach, and Abed-nego, that ye serve not my god, nor worship the golden image which I have set up?
Nebuchadnezzar answered and said unto them, Is it of purpose, O Shadrach, Meshach, and Abed-nego, that ye serve not my god, nor worship the golden image which I have set up?
Nebuchadnezzar spoke and said to them, Is it true, O Shadrach, Meshach, and Abed-nego, do ye not serve my gods, nor worship the golden image which I have set up?
And Nebuchad-nezzar spake, and said vnto them, What disorder? will not you, Shadrach, Meshach, and Abednego serue my god, nor worship the golden image, that I haue set vp?
Strictly literal
Nebuchadnezzar spoke and said unto them, Is it of purpose, Shadrach, Meshach, and Abed-nego, that ye serve not my god, nor worship the golden image that I have set up?
Nebuchadnezzar hath answered and said to them, 'Is [it] a laid plan, O Shadrach, Meshach, and Abed-Nego — my gods ye are not serving, and to the golden image that I have raised up ye are not doing obeisance?
Nebuchadnezzar has answered and said to them, “Is [it] a laid plan, O Shadrach, Meshach, and Abed-Nego—my gods you are not serving, and to the golden image that I have raised up you are not worshiping?
Nebuchadnezzar commenced and said unto them, Is it out of disrespect, O Shadrach, Meshach, and 'Abed-nego? My god ye do not worship, and to the golden image which I have set up ye do not bow yourselves?
Nebuchadnezzar said to them, “Have you made your minds up, Shadrach, Meshach, and Abednego, that you will not worship my gods or prostrate yourselves to the golden statue that I have set up?
From the Latin
And Nabuchodonosor the king spoke to them, and said: Is it true, O Sidrach, Misach, and Abdenago, that you do not worship my gods, nor adore the golden statue that I have set up?
Simplified
“Shadrach, Meshach, and Abednego, are you deliberately refusing to serve my gods and worship the gold statue I set up?” asked the king.
Nebuchadnezzar made answer and said to them, Is it true, O Shadrach, Meshach, and Abed-nego, that you will not be servants of my god or give worship to the image of gold which I have put up?
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 (MT) presents Nebuchadnezzar's question to Shadrach, Meshach, and Abednego, confirming that they do not serve his gods or worship the golden statue he set up. The Septuagint (LXX) is partially aligned with the MT, matching 14 out of 19 words in a word-by-word correspondence, although it does not provide a complete text for comparison. Therefore, while the LXX agrees in essence with the MT, it lacks a full rendering of the verse, making it difficult to assess any differences in meaning or nuance. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this specific verse, so the MT stands as the primary witness for the text in question.
עָנֵ֤ה נְבֻֽכַדְנֶצַּר֙ וְאָמַ֣ר לְה֔וֹן הַצְדָּ֕א שַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ לֵֽאלָהַ֗י לָ֤א אִֽיתֵיכוֹן֙ פָּֽלְחִ֔ין וּלְצֶ֧לֶם דַּהֲבָ֛א דִּ֥י הֲקֵ֖ימֶת לָ֥א סָֽגְדִֽין׃
14 of the 19 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 3:14
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.
עֲנָה (anah) primarily means 'to answer' or 'to respond.' It is noted in various forms, including a P'al verb form that emphasizes making a reply. The word is linked to the Aramaic form corresponding to another Hebrew root. The entries do not provide significant disagreement.
[עֲנָה] vb. answer
base
H6032 עֲנָה
6032 `anah an-aw'
(Aramaic) corresponding to 6030:--answer, speak.
see HEBREW for 06030
עֲנָה (a.nah) — to answer.
1) to answer, respond
1a) (P'al)
1a1) to answer, make reply
1a2) to respond
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
נְבוּכַדְנֶצַּר (Nbuwkadnetstsar) refers to Nebuchadnezzar, the king of Babylon known for capturing Jerusalem and exiling the people of Judah. The name is of Aramaic origin and translates to "may Nebo protect the crown." He is first mentioned in 2 Kings 24:1 and is noted as the father of Belshazzar.
נְבוּכַדְנֶצַּר 31 n.pr.m.
base
H5020 נְבוּכַדְנֶצַּר
5020 Nbuwkadnetstsar neb-oo-kad-nets-tsar'
(Aramaic) corresponding to 5019:--Nebuchadnezzar.
see HEBREW for 05019
נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר (ne.vu.khad.nets.tsar) — Nebuchadnezzar.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.24.1;
father of: Belshazzar (H1112)
Aramaic of ne.vu.khad.nets.tsar (נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר "Nebuchadnezzar" H5019)
§ Nebuchadnezzar = "may Nebo protect the crown"
the great king of Babylon who captured Jerusalem and carried Judah captive
Adj — Noun proper masculineANpm
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
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
Adj | V-Qal — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
AR/Sp3mp — Preposition · suffixAR/Sp3mp
צְדָא (tseda') refers to a malicious purpose or intent, derived from an unused root related to the concept of intentness. It appears in the context of a sinister design, specifically noted in Daniel 3:14. The entries indicate a focus on the idea of purpose, with some lexicons also highlighting its meaning as 'true'.
צְדָא n.[m.] usu. (malicious) purpose;—Dn 3:14
ref
H6656 צְדָא
6656 tsda' tsed-aw'
(Aramaic) from an unused root corresponding to 6658 in the
sense of intentness; a (sinister) design:--true.
see HEBREW for 06658
צְדָא (tse.da) — intended.
1) purpose
adj
2) (CLBL) true
Adj | N-ms — Particle · adverbATi/D
שַׁדְרַךְ (Shadrak) is an Aramaic name meaning 'royal' or 'the great scribe.' It refers to a biblical figure, a friend of Daniel, who is mentioned in the Book of Daniel during the Exile and Return. Shadrach is known for refusing to eat the king's food and for surviving the fiery furnace after defying Nebuchadnezzar's decree.
שַׁדְרַךְ 13 n.pr.m. (cf. BH id.)
base
H7715 שַׁדְרַךְ
7715 Shadrak shad-rak'
(Aramaic) the same as 7714:--Shadrach.
see HEBREW for 07714
שַׁדְרַךְ (shad.rakh) — Shadrach.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Shadrach at Dan.1.7; 2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of cha.nan.yah (חֲנַנְיָ֫הוּ "Hananiah" H2608T)
§ Shadrach = "royal" or "the great scribe"
1) the godly friend of Daniel whom Nebuchadnezzar renamed Shadrach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Hananiah' (H2608L)
Adj — Noun proper masculineANpm
sha'-drak: The Babylonian name of one of the so-called Hebrew children. Shadrach is probably the Sumerian form of the Bah Kudurru-Aki, "servant of Sin." It has been suggested by Meinhold that we should read Merodach instead of Shadrach. Since there were no vowels in the original Hebrew or Aramaic, and since "sh" and "m" as well as "r" and "d" are much alike in the old alphabet in which Daniel was written, this change is quite possible.
Shadrach and his two companions were trained along with Daniel at the court of Nebuchadnezzar, who had carried all four captive in the expedition against Jerusalem in the 3rd year of Jehoiakim (Da 1:1). They all refused to eat of the food provided by Ashpenaz, the master who had been set over them by the king, but preferred to eat pulse (Da 1:12). The…
Shadrach
Aku’s command, the Chaldean name given to Hananiah, one of the Hebrew youths whom Nebuchadnezzar carried captive to Babylon (Dan. 1:6, 7; 3:12-30). He and his two companions refused to bow down before the image which Nebuchadnezzar had set up on the plains of Dura. Their conduct filled the king with the greatest fury, and he commanded them to be cast into the burning fiery furnace. Here, amid the fiery flames, they were miraculously preserved from harm. Over them the fire had no power, “neither was a hair of their head singed, neither had the smell of fire passed on them.” Thus Nebuchadnezzar learned the greatness of the God of Israel. (See ABEDNEGO.)
(royal , or the great scribe) the Hebrew, or rather Chaldee, name of Hananiah. The history of Shadrach or Hananiah, as told in Dani 1-3 is well known. After their deliverance from the furnace, we hear no more of Shadrach, Meshach and Abednego, except in (Hebrews 11:33,34) but there are repeated allusions to them in the later apocryphal books, and the martyrs of the Maccabaean period seem to have been much encouraged by their example.
A Chaldean name given to Ananias at the court of Nebuchadnezzar, Da 1:7. See ABED-NEGO.
מֵישַׁךְ (Meyshak) refers to Meshach, a character from the Book of Daniel. He is a Babylonian name, originally 'Mishael', meaning 'guest of the king'. Meshach is known for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel and his friends.
מֵישַׁךְ n.pr.m. (BH id.)
base
H4336 מֵישַׁךְ
4336 Meyshak may-shak'
(Aramaic) of foreign origin and doubtful significance;
Meshak, the Babylonian name of 4333:--Meshak.
see HEBREW for 04333
מֵישַׁךְ (me.shakh) — Meshach.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Meshach at Dan.1.7; 2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of mi.sha.el (מִישָׁאֵל "Mishael" H4332I)
§ Meshach = "guest of the king"
1) the godly friend of Daniel who Nebuchadnezzar renamed Meshach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) original name 'Mishael'
Adj — Noun proper masculineANpm
me'-shak (meshakh): Possibly the Sumerian form of the Babylonian Cil-Asharidu, "the shadow of the prince," just as Shadrach probably means "the servant of Sin," and Abednego the "servant of Ishtar." Meshach was one of the three Hebrew companions of Daniel, whose history is given in the first chapters of the Book of Daniel.
See, further, under SHADRACH.
Meshach
The title given to Mishael, one of the three Hebrew youths who were under training at the Babylonian court for the rank of Magi (Dan. 1:7; 2:49; 3:12-30). This was probably the name of some Chaldean god.
(guest of a king), the name given to Mishael, one of the companions of Daniel, who with three others was taught, (Daniel 1:4) and qualified to "stand before" King Nebuchadnezzar, (Daniel 1:5) as his personal attendants and advisers. (Daniel 1:20) But notwithstanding their Chaldeans education, these three young Hebrews were strongly attached to the religion of their fathers; and their refusal to join in the worship of the image on the plain of Dura gave a handle of accusation to the Chaldeans. The rage of the king, the swift sentence of condemnation passed upon the three offenders, their miraculous preservation from the fiery furnace heated seven times hotter than usual, the king’s acknowledgement of the God of Shadrach, Meshach…
See ABED-NEGO.
עֲבֵד נְגוֹ (Abed-Nego) refers to a character from the Book of Daniel, originally named Azariah. The name means 'servant of Nebo,' a Babylonian god. He is noted for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel. The entries indicate his significance during the Exile and Return period.
עֲבֵד נְגוֹ n.pr.m. comrade of Daniel
base
H5665 עֲבֵד נְגוֹ, עֲבֵד נְגוֹא
5665 `Abed Ngow' ab-ade' neg-o'
(Aramaic) of foreign origin; Abed-Nego, the name of
Azariah:--Abed-nego.
עֲבֵד נְגוֹ (a.ved ne.go) — Abednego.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Abednego at Dan.2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of a.zar.yah (עֲזַרְיָה "Azariah" H5838Z)
§ Abed-nego = "servant of Nebo"
1) the godly friend of Daniel who Nebuchadnezzar renamed Abednego; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Azariah' (H5838 or H5839)
Adj — Conjunction · noun proper masculineAC/Npm
עֲבֵד נְגוֹ (Abed-Nego) refers to a character from the Book of Daniel, originally named Azariah. The name means 'servant of Nebo,' a Babylonian god. He is noted for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel. The entries indicate his significance during the Exile and Return period.
עֲבֵד נְגוֹ n.pr.m. comrade of Daniel
base
H5665 עֲבֵד נְגוֹ, עֲבֵד נְגוֹא
5665 `Abed Ngow' ab-ade' neg-o'
(Aramaic) of foreign origin; Abed-Nego, the name of
Azariah:--Abed-nego.
עֲבֵד נְגוֹ (a.ved ne.go) — Abednego.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Abednego at Dan.2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of a.zar.yah (עֲזַרְיָה "Azariah" H5838Z)
§ Abed-nego = "servant of Nebo"
1) the godly friend of Daniel who Nebuchadnezzar renamed Abednego; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Azariah' (H5838 or H5839)
ANpm — Noun proper masculineANpm
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | N-ms | Suff — Preposition · noun common masculine plural construct · suffixAR/Ncmpc/Sp1bs
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
אִיתַי (iythay) is an Aramaic particle meaning 'there is' or 'there are'. It denotes existence and is used in various contexts to affirm presence or existence. The entries consistently describe it as a particle of affirmation, with no significant disagreement among the lexicons.
אִיתַי part. there is, are …
base
H383 אִיתַי
383 'iythay ee-thah'ee
(Aramaic) corresponding to 3426; properly, entity; used only
as a particle of affirmation, there is:--art thou, can, do
ye, have, it be, there is (are), X we will not.
see HEBREW for 03426
אִיתַי (i.tay) — there is.
1) there is, there are
2) particle denoting existence
ANcbsc/Sp2mp — Noun common both singular construct · suffixANcbsc/Sp2mp
פְּלַח (plach) means to serve or worship, often in a religious context. It encompasses actions like ministering and paying reverence. The word is noted in Aramaic and corresponds to another Hebrew term, suggesting a connection in meaning. The entries consistently emphasize its association with service and reverence.
[פְּלַח] vb. pay reverence to, serve (deity)
base
H6399 פְּלַח
6399 plach pel-akh'
(Aramaic) corresponding to 6398; to serve or
worship:--minister, serve.
see HEBREW for 06398
פְּלַח (pe.lach) — to serve.
1) to serve, worship, revere, minister for, pay reverence to
1a) (P'al)
1a1) to pay reverence to
1a2) to serve
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
rev'-er-ens: In the Old Testament, "reverence" occurs as the translation of two Hebrew words, yare' and shachah. The root idea of the former is "fear." It is used to express the attitude toward God Himself, as in Ps 89:7 the King James Version; or toward His sanctuary, as in Le 19:30; 26:2. So the group of ideas there would be "fear," "awe," "reverence." The root idea of the second is "falling down," as prostration of the body. It is used to express the bearing toward another who is considered superior, as in 2Sa 9:6 the King James Version; 1Ki 1:31 the King James Version; Es 3:2,5. The group of ideas here, therefore, is…
צְלֵם (tselem) refers to an 'image' or 'idol,' derived from a related term. It appears in both Hebrew and Aramaic contexts, emphasizing its use in reference to idolatrous figures. The entries consistently highlight its meaning as a representation or form, with no significant disagreement among the lexicons.
צְלֵם 17 n.m. image
base
H6755 צְלֵם, צֶלֶם, צְלֶם
6755 tselem tseh'-lem
(Aramaic) or tslem (Aramaic) {tsel-em'}; corresponding to
6754; an idolatrous figure:--form, image.
see HEBREW for 06754
צְלֵם (tse.lem) — image.
image, idol
Aramaic of tse.lem (צֶ֫לֶם "image" H6754)
Adj | Prep | N-ms — Conjunction · preposition · noun common both singular constructAC/R/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…
דְּהַב (dhab) is an Aramaic word meaning 'gold.' It is derived from the Hebrew word זָהָב (zahav, H2091). The entries consistently identify it as a noun referring to the precious metal.
דְּהַב 23 n.m. gold
base
H1722 דְּהַב
1722 dhab deh-hab'
(Aramaic) corresponding to 2091; gold:--gold(- en).
see HEBREW for 02091
דְּהַב (de.hav) — gold.
gold
Aramaic of za.hav (זָהָב "gold" H2091)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
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
קוּם (qum) means to rise or stand, and encompasses a range of actions such as establishing, appointing, and enduring. It can denote both physical rising and figurative actions like coming on the scene or being made to stand. The entries reflect various grammatical forms, including P'al, Pael, Aphel, and Hophal, but do not present any significant disagreement among lexicographers.
[קוּם] vb. arise, stand
Pe.
lit. arise
fig. = come on the scene of history
arise (out of inaction), and build
stand
Pa. set up, establish an ordinance
Haph.
set up
lift up one side
establish
appoint
Hoph. be made to stand
base
H6966 קוּם
6966 quwm koom
(Aramaic) corresponding to 6965:--appoint, establish, make,
raise up self, (a-)rise (up), (make to) stand, set (up).
see HEBREW for 06965
קוּם (qum) — to stand: rise.
: rise/get_going
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: raise.
: raise
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: establish.
: establish/stand_firm/confirm/fulfill/fix
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
Adj — Verb · Hiphil · perfect first person common singularAVhp1cs
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)
ATn — ParticleATn
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 — Verb · Qal · participle (active) masculine pluralAVqrmpa
→ 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