Daniel 3:16 — Word Study
WLCעֲנ֗וֹ שַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹ וְאָמְרִ֖ין לְמַלְכָּ֑א נְבֽוּכַדְנֶצַּ֔ר לָֽא־ חַשְׁחִ֨ין אֲנַ֧חְנָה עַל־ דְּנָ֛ה פִּתְגָ֖ם לַהֲתָבוּתָֽךְ׃
BSAShadrachShadrak [a friend of Daniel, renamed by King Nebuchadnezzar] MeshachMêyshak [a friend of Daniel, given his name by the king] and AbednegoʻĂbêd Nᵉgôwʼ [Abed-Nego, servant of Nebo, renamed by Nebuchadnezzar] repliedʻănâh to the kingmelek [a ruler or monarch] O NebuchadnezzarNᵉbûwkadnetstsar [king of Babylon] weʼănachnâʼ [a group of people, including the speaker] ◂havelâʼ no needchăshach [no necessity or requirement, nothing is lacking] to answer youtûwb [to respond or reply, to testify] inʻal thisdên matterpithgâm [concerning this specific issue, this edict or decree]
| Greek | English | Parsing |
|---|---|---|
| עֲנ֗וֹ | they replied | Verb, Qal, perfect third person masculine plural |
| שַׁדְרַ֤ךְ | Shadrach | Noun proper masculine |
| מֵישַׁךְ֙ | Meshach | Noun proper masculine |
| וַעֲבֵ֣ד | and Abed- | Conjunction, noun proper masculine |
| נְג֔וֹ | -nego | Noun proper masculine |
| וְאָמְרִ֖ין | and [they were] saying | Conjunction, verb qal participle (active) masculine plural |
| לְמַלְכָּ֑א | to king the | Preposition, noun common both singular determined, particle |
| נְבֽוּכַדְנֶצַּ֔ר | Nebuchadnezzar | Noun proper masculine |
| לָֽא־ | not | Particle |
| חַשְׁחִ֨ין | [are] needing | Verb, Qal, participle (active) masculine plural |
| אֲנַ֧חְנָה | we | Pronoun |
| עַל־ | concerning | Preposition |
| דְּנָ֛ה | this | Particle |
| פִּתְגָ֖ם | affair | Noun common, both singular absolute |
| לַהֲתָבוּתָֽךְ׃ | to send back to you | Preposition, verb hiphil infinitive construct common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Shadrach, Meshach, and Abednego replied to the king, “O Nebuchadnezzar, we have no need to answer you in this matter. |
| KJV | Shadrach, Meshach, and Abed-nego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. |
| ASV | Shadrach, Meshach, and Abed-nego answered and said to the king, O Nebuchadnezzar, we have no need to answer thee in this matter. |
| YLT | Shadrach, Meshach, and Abed-Nego have answered, yea, they are saying to the king Nebuchadnezzar, 'We have no need concerning this matter to answer thee. |
| WEB | Shadrach, Meshach, and Abednego answered the king, “Nebuchadnezzar, we have no need to answer you in this matter. |
| BBE | Shadrach, Meshach, and Abed-nego, answering Nebuchadnezzar the king, said, There is no need for us to give you an answer to this question. |
All translations agree on the phrasing of the response, maintaining the same essential meaning.
The sentence consists of a main clause followed by additional phrases that clarify the context and the subjects' stance.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנַחְנָא
verbעֲנָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 3:16
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 Stand of Shadrach, Meshach, and Abednegogenerated
Daniel 3:16 presents Shadrach, Meshach, and Abednego's defiance against King Nebuchadnezzar's command to worship a golden statue. They boldly declare their stance, emphasizing their commitment to their faith despite the threat of punishment. This moment highlights the tension between loyalty to God and obedience to earthly authority, a theme that resonates throughout the Book of Daniel.
Cross References
The Key Word — עֲנ֗וֹ, a.Nogenerated
The verb עֲנָה (anah) means 'to answer' or 'to respond.' It is a perfect tense form indicating a completed action, specifically in the third person masculine plural, which corresponds to Shadrach, Meshach, and Abednego as a group. This word emphasizes their collective refusal to engage in dialogue with the king regarding his decree.
In this context, the verb underscores their determination and the gravity of their stance. They choose not to justify their actions to the king, indicating a profound commitment to their beliefs.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree in rendering the phrase as 'we have no need to answer you in this matter.' Each version maintains the essence of the original Hebrew without significant variation.
Sentence Structuregenerated
The finite verb עֲנ֗וֹ (they replied) governs the main clause, with a prepositional phrase indicating the subject of their response and additional clauses detailing the context. The structure emphasizes their direct address to the king.
The sentence's arrangement places the subjects first, highlighting their unity and resolve before the king's authority.
Septuagint Backgroundgenerated
The Septuagint translates עֲנָה as εἶπαν (they said), which conveys a similar meaning of response but shifts the focus slightly from 'answering' to 'saying.' This choice suggests a broader interpretation of their communication with the king.
This translation choice indicates an understanding of their reply as a definitive statement rather than merely a response, reinforcing their defiance.
In plain words — the whole versegenerated
Daniel 3:16 shows Shadrach, Meshach, and Abednego standing firm against King Nebuchadnezzar's order to worship a statue. They declare that they do not need to answer him about this issue, emphasizing their commitment to their faith and refusal to comply with the king's demands.
Frequently Asked Questionsgenerated
It signifies their refusal to justify their faith or actions to an earthly authority, asserting their loyalty to God above all.
Their defiance in the face of authority exemplifies faith and courage, serving as a powerful example of standing firm in one's beliefs.
It illustrates the challenges faced by believers in a foreign land and their commitment to God despite external pressures.
Their example encourages us to remain steadfast in our convictions, even when faced with difficult choices or consequences.
Reflection Questionsgenerated
- How do I respond to pressures that challenge my beliefs?
- What does it mean to stand firm in my faith in today's world?
- In what ways can I support others who are facing similar challenges?
- How can I apply the courage of Shadrach, Meshach, and Abednego in my own life?
The early church on this verse — how the Fathers read it
The early church fathers referenced this passage to illustrate the importance of obedience to God over earthly authority, providing examples of faithfulness in the face of persecution.
In terms of the honors due to king or emperor, we have a clear ruling to be subject in all obedience, according to the apostle’s command, to magistrates and princes and those in authority,Early Church Fathers on Daniel 3 →
So they did not nail him but tied him. Then he, placing his hands behind him and being bound to the stake, like a noble ram out of a great flock for an offering, a burnt sacrifice made ready and acceptable to God,Early Church Fathers on Daniel 3 →
"Shadrach, Meshach, and Abednego answered," etc. These three youths are become an example to all faithful men, inasmuch as they did not fear the crowd of satraps, neither did they tremble when they heard the king's words,Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShadrach, Meshach, and Abednego, answered and said to the king,.... In a mild and gentle manner, without affronting his majesty, or insulting his gods, and yet without the least degree of servile
Read John Gill on Daniel 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter.
Read Robert Jamieson on Daniel 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. We care not, we may not, there is no need of any answer in this case, for it is in vain for us to deliberate and debate the matter; the king is resolved to have his will of us, and we are resolved on the contrary; for to obey him in this horrid thing will be disobedience against our God to the highest.
Read Matthew Poole on Daniel 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:16 Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we [are] not careful to answer thee in this matter.Ver. 16. Shadrach, Meshach, and Abednego answered.] With a heroic faith and well knit resolution. A sound faith and a clear conscience, saith one, are able by their native puissance to pull the very heart, as it were, out of hell, and with confidence and conquest to look even death and the devil in the face. We are not careful to answer thee.] The saint hath a quietus est rest that supersedeth all his cares. Some render it non necesse habemus. As the king would admit no discussing his decree, but would have it absolutely obeyed, so they were at a…
Read John Trapp on Daniel 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) O Nebuchadnezzar.—They mention the king by name, so as to make their address correspond with his (Daniel 3:14). His attention would in this way be directed to the strong antithesis between his statement (Daniel 3:15) and theirs (Daniel 3:17). Great though the distinction was between king and subject in such a country as Babylon, yet that distinction was lost when any collision occurred between duty to Jehovah and obedience to a royal edict. We are not careful.—More correctly, as translated by Theodotion, We have no need—i.e., it is needless for us to give any reply.
Read Charles John Ellicott on Daniel 3 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. We are not careful] We have no need to put thee to any farther trouble; we have made up our minds on this subject, and have our answer ready: Be it known unto thee, WE WILL NOT SERVE THY GODS. This was as honest as it was decisive.
Read AdamClarke on Daniel 3 →
CambridgeThe Cambridge Bible for Schools and Colleges16. are not careful] have no need (R.V.).
Read Cambridge on Daniel 3 →
Albert Barnes1798–1870Barnes' Notes on the BibleShadrach, Meshach, and Abed-nego answered and said to the king - They appear to have answered promptly, and without hesitation, showing that they had carefully considered the subject, and that with
Read Albert Barnes 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
Shadrach, Meshach, and Abednego replied to the king, “O Nebuchadnezzar, we have no need to answer you in this matter.
Shadrach, Meshach, and Abednego answered the king, “Nebuchadnezzar, we have no need to answer you in this matter.
Shadrach, Meshach, and Abednego replied to the king, “O Nebuchadnezzar, we have no need to answer you in this matter.
Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, “We do not need to give you a reply concerning this.
Tyndale line
Shadrach, Meshach, and Abed-nego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter.
Shadrach, Meshach, and Abed-nego answered and said to the king, O Nebuchadnezzar, we have no need to answer thee in this matter.
Shadrach, Meshach, and Abed-nego, answered and said to the king, O Nebuchadnezzar, we have no need to answer thee in this matter.
Shadrach, Meshach, and Abed-nego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter.
Shadrach, Meshach, and Abednego answered and said to the King, O Nebuchad-nezzar, we are not carefull to answere thee in this matter.
Strictly literal
Shadrach, Meshach, and Abed-nego answered and said to the king, O Nebuchadnezzar, we have no need to answer thee in this matter.
Shadrach, Meshach, and Abed-Nego have answered, yea, they are saying to the king Nebuchadnezzar, 'We have no need concerning this matter to answer thee.
Shadrach, Meshach, and Abed-Nego have answered, indeed, they are saying to King Nebuchadnezzar, “We have no need concerning this matter to answer you.
Then answered Shadrach, Meshach, and 'Abed-nego, and said to the king, O Nebuchadnezzar, we have no need to answer thee a word in this matter.
Shadrach, Meshach, and Abednego answered the king, “Nebuchadnezzar, we have no need to answer you in this matter.
From the Latin
Sidrach, Misach, and Abdenago answered and said to king Nabuchodonosor: We have no occasion to answer thee concerning this matter.
Simplified
“King Nebuchadnezzar, we don't need to defend ourselves before you over this,” Shadrach, Meshach, and Abednego replied.
Shadrach, Meshach, and Abed-nego, answering Nebuchadnezzar the king, said, There is no need for us to give you an answer to this question.
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 show agreement in the main elements of the verse, with the Septuagint reflecting a similar structure but differing in word order. Both texts convey the same essential message regarding the refusal to comply with the king's command.
עֲנ֗וֹ שַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹ וְאָמְרִ֖ין לְמַלְכָּ֑א נְבֽוּכַדְנֶצַּ֔ר לָֽא־ חַשְׁחִ֨ין אֲנַ֧חְנָה עַל־ דְּנָ֛ה פִּתְגָ֖ם לַהֲתָבוּתָֽךְ׃
10 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 3:16
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
עֲנָה (anah) primarily means 'to answer' or 'to respond.' It is noted in various forms, including a P'al verb form that emphasizes making a reply. The word is linked to the Aramaic form corresponding to another Hebrew root. The entries do not provide significant disagreement.
[עֲנָה] vb. answer
base
H6032 עֲנָה
6032 `anah an-aw'
(Aramaic) corresponding to 6030:--answer, speak.
see HEBREW for 06030
עֲנָה (a.nah) — to answer.
1) to answer, respond
1a) (P'al)
1a1) to answer, make reply
1a2) to respond
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
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
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
AC/Vqrmpa — Conjunction · verb qal participle (active) masculine pluralAC/Vqrmpa
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 | N-ms | Art — Preposition · noun common both singular determined · particleAR/Ncbsd/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…
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
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
חֲשַׁח (chashach) is a Hebrew verb meaning 'to need' or 'to have need of,' and it can also refer to a noun meaning 'the thing needed.' The entries indicate its usage in contexts related to necessity, with references found in Daniel 4:32 and Ezra 6:9. There is a note that it is related to an Aramaic root, suggesting a broader linguistic connection.
H2818a חֲשַׁח need H2818b חַשְׁחָה n.f. thing needed
2818 chashach khash-akh'
(Aramaic) a collateral root to one corresponding to 2363 in
the sense of readiness; to be necessary (from the idea of
convenience) or (transitively) to need:--careful, have need
of.
see HEBREW for 02363
חֲשַׁח (cha.shach) — to need.
verb
(P'al) to need, have need
חֲשַׁח (cha.shach) — necessity.
noun
the thing needed
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
אֲנַ֫חְנָא (anachna) is an Aramaic word meaning 'we,' specifically the first person plural pronoun. It corresponds to the Hebrew word אֲנַ֫חְנוּ (anachnu, Strong's H587). The entries consistently define it as 'we' without any noted disagreement.
אֲנַ֫חְנָא pr.1pl. we
base
H586 אֲנַ֫חְנָא
586 'anachna' an-akh'-naw
(Aramaic) or ganachnah (Aramaic) {an-akh- naw'};
corresponding to 587; we:--we.
see HEBREW for 0587
אֲנַ֫חְנָא (a.nach.na) — we.
we (first pers. pl.)
Aramaic of a.nach.nu (אֲנַ֫חְנוּ "we" H0587)
Adj — PronounAPp1bp
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj — PrepositionAR
kon-surn'-ing:
The Revised Version (British and American) makes frequent changes, such as "for," "as for," "from," "about," for "concerning"; "concerning" instead of "for," "of," "over," "in," "against," etc. Some of the other changes are, "unto that which is good" for "concerning" (Ro 16:19), "concerning" instead of "because of" (Jer 23:9), for "the miracle of" (Mr 6:52); for "with" (Mr 10:41), for "of the Lord" (Ac 18:25), "concerning Jesus" (diferent text), "by way of disparagement" (2Co 11:21), instead of "concerning reproach"; "Why askest thou me concerning…
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
Adj — ParticleATm
פִּתְגָם (pithgam) refers to a command, word, or decree in Aramaic. It encompasses meanings such as an answer, letter, or matter. The entries indicate that it is related to the Hebrew word for 'word' and covers a range of uses in official contexts.
פִּתְגָם n.m. command, word, affair
base
H6600 פִּתְגָם, פִּתְגָּם
6600 pithgam pith-gawm'
(Aramaic) corresponding to 6599; a word, answer, letter or
decree:--answer, letter, matter, word.
see HEBREW for 06599
פִּתְגָם (pit.gam) — edict.
1) command, work, affair, decree
1a) word, report
1b) decree
Adj — Noun common · both singular absoluteANcbsa
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 | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixAR/Vhcc/Sp2ms
