Daniel 3:17 — Word Study
WLCהֵ֣ן אִיתַ֗י אֱלָהַ֙נָא֙ דִּֽי־ אֲנַ֣חְנָא פָֽלְחִ֔ין יָכִ֖ל לְשֵׁיזָבוּתַ֑נָא מִן־ אַתּ֨וּן נוּרָ֧א יָקִֽדְתָּ֛א וּמִן־ יְדָ֥ךְ מַלְכָּ֖א יְשֵׁיזִֽב׃
BSAIfhên [it be so, our God exists] the Godʼĕlâhh [Eloah, the supreme Being] whomdîy ◂weʼănachnâʼ servepᵉlach [worship, pay reverence to] existsʼîythay then He is ableyᵉkêl [has the power, is capable] to deliver usshᵉzab [rescue, set free] frommin the blazingyᵉqad [burning] fierynûwr furnaceʼattûwn [place of intense heat] and frommin your handyad [power, authority] O kingmelek [ruler, monarch]
| Greek | English | Parsing |
|---|---|---|
| הֵ֣ן | if | Conjunction |
| אִיתַ֗י | there | Noun common, both singular absolute |
| אֱלָהַ֙נָא֙ | [is] God our | Noun common both singular construct, suffix |
| דִּֽי־ | whom | Conjunction |
| אֲנַ֣חְנָא | we | Pronoun |
| פָֽלְחִ֔ין | [are] paying reverence | Verb, Qal, participle (active) masculine plural |
| יָכִ֖ל | [is] being able | Verb, Qal, participle (active) masculine singular |
| לְשֵׁיזָבוּתַ֑נָא | to deliver us | Preposition, verb common common, suffix |
| מִן־ | from | Preposition |
| אַתּ֨וּן | [the] furnace of | Noun common, both singular construct |
| נוּרָ֧א | fire the | Noun common both singular determined, particle |
| יָקִֽדְתָּ֛א | burning | Verb qal participle (active) feminine singular dual, particle |
| וּמִן־ | and from | Conjunction, preposition |
| יְדָ֥ךְ | hand your | Noun common both singular construct, suffix |
| מַלְכָּ֖א | king O | Noun common both singular determined, particle |
| יְשֵׁיזִֽב׃ | he will deliver | Verb third, person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If the God whom we serve exists, then He is able to deliver us from the blazing fiery furnace and from your hand, O king. |
| KJV | If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. |
| ASV | If it be so, our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of thy hand, O king. |
| YLT | Lo, it is; our God whom we are serving, is able to deliver us from a burning fiery furnace; and from thy hand, O king, He doth deliver. |
| WEB | If it happens, our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of your hand, O king. |
| BBE | If our God, whose servants we are, is able to keep us safe from the burning and flaming fire, and from your hands, O King, he will keep us safe. |
Translations agree on the meaning of יָכִ֖ל — see How Translations Differ.
The main clause sets the condition, while the subordinate clauses explain the implications of their faith.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנַחְנָא
verbפְּלַח
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 3:17
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 Faith of Shadrach, Meshach, and Abednegogenerated
Daniel 3:17 captures the moment when Shadrach, Meshach, and Abednego respond to King Nebuchadnezzar's threat of death in the fiery furnace. They assert their unwavering faith in God, affirming that He has the power to save them from both the flames and the king's authority. This declaration is a powerful testament to their commitment to worship only the God of Israel, even in the face of dire consequences.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:35 | All the peoples of the earth are counted as nothing, and He does as He pleases with the army of heaven and the peoples of the earth. There is no one who can restrain His hand or say to Him, ‘What have You done?’” |
| 2 | Daniel 6:20–22 | When he reached the den, he cried out in a voice of anguish, “O Daniel, servant of the living God, has your God, whom you serve continually, been able to deliver you from the lions?” |
| 3 | Genesis 17:1 | When Abram was ninety-nine years old, the LORD appeared to him and said, “I am God Almighty. Walk before Me and be blameless. |
| 4 | Genesis 18:14 | Is anything too difficult for the LORD? At the appointed time I will return to you—in about a year—and Sarah will have a son.” |
| 5 | 1 Samuel 17:37–46 | David added, “The LORD, who delivered me from the claws of the lion and the bear, will deliver me from the hand of this Philistine.” “Go,” said Saul, “and may the LORD be with you.” |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — יָכִ֖ל, ya.Khilgenerated
The verb יָכִ֖ל (ya.Khil) means 'to be able' or 'to prevail'. It conveys the idea of capability and strength, particularly in the context of divine power. The parsing indicates it is a masculine singular participle, suggesting an ongoing ability or potential.
This word is significant in the verse as it emphasizes God's omnipotence. The three men are not merely stating a possibility; they are affirming their belief in God's active power to rescue them.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of יָכִ֖ל, with the BSB using is able, which is echoed in the KJV and ASV.
Sentence Structuregenerated
The finite verb יָכִ֖ל (ya.Khil), meaning 'is able', anchors the sentence, with multiple clauses and phrases elaborating on the subject and the conditions of their faith.
The structure places emphasis on the subjects, Shadrach, Meshach, and Abednego, who assert their belief in God's ability to save them, contrasting their faith against the king's authority.
Septuagint Backgroundgenerated
The Septuagint translates יָכִ֖ל as δύναται (dunatai), meaning 'is able' or 'has the power'. This choice aligns closely with the Hebrew meaning, reinforcing the idea of divine capability.
This translation choice reflects a consistent understanding of God's power across both the Hebrew and Greek texts.
In plain words — the whole versegenerated
Daniel 3:17 shows Shadrach, Meshach, and Abednego standing firm in their faith. They declare that if their God exists, He has the power to save them from the fiery furnace and the king's authority. They emphasize their commitment to worship only Him, regardless of the consequences.
Frequently Asked Questionsgenerated
It means that God has the power and authority to rescue His people from danger, as affirmed by Shadrach, Meshach, and Abednego.
They refused because they believed in the one true God and were committed to worshiping Him alone, regardless of the consequences.
Their faith teaches us to trust in God's power to save, even in the face of overwhelming odds.
It encourages us to stand firm in our beliefs and trust in God's ability to protect and deliver us in difficult situations.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God's ability to deliver me?
- How can I demonstrate my faith in God when faced with challenges?
- What does it mean to worship God alone in today's world?
- How can I encourage others to have faith like Shadrach, Meshach, and Abednego?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to illustrate the faith and courage of Shadrach, Meshach, and Abednego in the face of persecution.
Verse 17. "For behold, our God whom we serve is able to rescue us from the furnace of burning fire and to free us from thy hands, O king!" Where he had imagined he was frightening mere youths,Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf it be so,.... That we must be cast into the fiery furnace, as thou hast threatened: our God whom we serve; for though they did not serve the gods of the Babylonians, they did not live without God
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. If it be so.
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey were endued with a strong faith in their God, not only as to his power, which was omnipotent and unlimited, but also as to his will, which readily inclined him to succour his servants in their distress, for his name’ s sake, according to his promise and the saints’ experience in the like cases of extremity.
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:17 If it be [so], our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver [us] out of thine hand, O king.Ver. 17. Our God whom we serve is able to deliver us.] And deliver us he will, either from death or through it; and we are by his grace in utrumque parati, wholly at his disposal. Never ask, then, O king, Who is that God that shall deliver you? Our God is in heaven, and doeth whatsoever he will in heaven and in earth. He well knoweth how to deliver his out of temptations, and to reserve the unjust, be he king or captive, unto the day of judgment to be punished. From the burning fiery furnace.] Sic fortissimum martyrem, saith Ambrose of…
Read John Trapp on Daniel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) If it be so.—The meaning becomes clearer by omitting the word “so.” The sentence will then stand as follows: “If our God is able to deliver us . . . then He will do so; but if He does not deliver us, be assured that we will not serve thy gods.” The three holy children are quite content to leave the whole matter in the hands of Providence. They know that the law of obedience is the first law of all, and this they are resolved to keep. There is not the slightest ground for supposing that they expected a miraculous deliverance. Their language implies no more than faithful obedience. (See Isaiah 43:2.) Is able.—They did not question His power; they did not know whether He would will to…
Read Charles John Ellicott on Daniel 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. If it be so] Thou mayest cast us into the furnace; the terror of it has no effect on our minds to induce us to alter the resolution we have taken, nor shall the fire change our purpose. We serve a God who is able to deliver us. Should he not, we are equally determined; but we are satisfied that in some way or other he will deliver us out of thy hand. Thy power cannot affect us in the kingdom of our God to which we shall ascend from thy furnace, should he permit the fire to kindle upon us. "Render to Caesar the things which are Caesar's," is a maxim of Jesus Christ; but when Caesar arrogates to himself the things that are the Lord's, then, and in such cases, his authority is to be…
Read AdamClarke on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges17. If it be so, &c.] If our God whom we serve is able to deliver us, he will deliver us from the burning fiery furnace, and out of thine hand, O king, i.e. we shall be harmed neither by the fire, nor by any other punishment which the king may decree.
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleIf it be so - Chaldee, איתי הן hên 'ı̂ythay - “so it is.” That is, “this is true, that the God whom we serve can save us.” The idea is not, as would seem in our translation, “if we are to be cast
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
If the God whom we serve exists, then He is able to deliver us from the blazing fiery furnace and from your hand, O king.
If it happens, our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of your hand, O king.
If the God whom we serve exists, then He is able to deliver us from the blazing fiery furnace and from your hand, O king.
If our God whom we are serving exists, he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.
Tyndale line
If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king.
If it be so, our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of thy hand, O king.
If it be so, our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of thine hand, O king.
If it is so , our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thy hand, O king.
Beholde, our God whom we serue, is able to deliuer vs from the hote fierie fornace, and hee will deliuer vs out of thine hand, O King.
Strictly literal
If it be [so], our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver [us] out of thy hand, O king.
Lo, it is; our God whom we are serving, is able to deliver us from a burning fiery furnace; and from thy hand, O king, He doth deliver.
Behold, it is; our God whom we are serving, is able to deliver us from a burning fiery furnace; and from your hand, O king, He delivers.
Behold, there is our God whom we worship, he is able to deliver us from the burning fiery furnace: and out of thy hand, O king, will he deliver us.
If there is an answer, it is that our God whom we serve is able to keep us safe from the blazing furnace, and he will rescue us out of your hand, king.
From the Latin
For behold our God, whom we worship, is able to save us from the furnace of burning fire, and to deliver us out of thy hands, O king.
Simplified
“If our God whom we serve so wishes, he is able to rescue us from the furnace of blazing fire. He will save us from your power, Your Majesty.
If our God, whose servants we are, is able to keep us safe from the burning and flaming fire, and from your hands, O King, he will keep us safe.
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 of Daniel 3:17 states that God is able to deliver the servants from the fiery furnace and from the king's hand. The Septuagint, while not providing a direct translation of this verse, shows that 10 out of the 16 words match the Hebrew text, indicating some level of agreement in content, although the specific wording and structure differ significantly. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this verse, so their agreement or disagreement cannot be assessed here.
הֵ֣ן אִיתַ֗י אֱלָהַ֙נָא֙ דִּֽי־ אֲנַ֣חְנָא פָֽלְחִ֔ין יָכִ֖ל לְשֵׁיזָבוּתַ֑נָא מִן־ אַתּ֨וּן נוּרָ֧א יָקִֽדְתָּ֛א וּמִן־ יְדָ֥ךְ מַלְכָּ֖א יְשֵׁיזִֽב׃
10 of the 16 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 3:17
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.
הֵן (hen) is a conjunction meaning 'if' or 'whether,' while לָהֵן (la-hen) means 'therefore.' Both terms are rooted in Aramaic, with hen corresponding to the Hebrew word for 'look' and la-hen related to the word for 'therefore.' The entries consistently define these terms without notable disagreement.
הֵן conj. if, whether
base
לָהֵן conj. therefore
base
H2006a הֵן conj. if, whether H2006b לָהֵן conj. therefore
2006 hen hane
(Aramaic) corresponding to 2005: lo! also there(-fore), (un-
)less, whether, but, if:--(that) if, or, whether.
see HEBREW for 02005
הֵן (hen) — if.
behold, if, whether
Aramaic of hen (הֵן "look!" H2005)
לָהֵן (la.hen) — therefore.
therefore
Aramaic of la.hen (לָהֵן "therefore" H3860)
Adj — ConjunctionAC
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
Adj — Noun common · both singular absoluteANcbsa
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 | Suff — Noun common both singular construct · suffixANcbsc/Sp1bp
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
Adj — ConjunctionAC
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
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…
יְכִל (yekil) means 'to be able' or 'to prevail.' It appears in Aramaic contexts, particularly in the book of Daniel. The entries indicate that it conveys the idea of capability or ability, but they do not provide significant disagreement on its meaning.
יְכִל vb. be able (Dn)
base
H3202 יְכִל, יְכֵל, יְכִיל
3202 ykel yek-ale'
(Aramaic) or ykiyl (Aramaic) {yek-eel'}; to 3201:--be able,
can, couldest, prevail.
see HEBREW for 03201
יְכִל (ye.khel) — be able.
1) to be able
1a) (P'al)
1a1) to be able
1a2) to prevail
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
שֵׁיזִב (shezav) means 'to deliver' or 'to rescue.' It is derived from an Aramaic root related to the concept of leaving or freeing. The entries indicate that it is primarily used in the context of delivering or rescuing, with a connection to the Hebrew word for 'return' (שׁוּב, H7725).
שֵׁיזִב vb. deliver
base
H7804 שֵׁיזִב deliver
7804 shzab shez-ab'
(Aramaic) corresponding to 5800; to leave, i.e. (causatively)
free:--deliver.
see HEBREW for 05800
שֵׁיזִב (she.zav) — to rescue.
(Peel or Peil) to deliver
Aramaic of shuv (שׁוּב ": return" H7725)
Adj | V-e-Inf-a | Suff — Preposition · verb common common · suffixAR/Vecc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj — PrepositionAR
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
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj | Prep — Conjunction · prepositionAC/R
יַד (yad) means 'hand' and can also refer to 'power' in a figurative sense. It is used in various contexts throughout the Old Testament, emphasizing both the physical and metaphorical aspects of strength and capability.
יַד n.f. hand
hand
power
base
H3028 יַד hand . hand
. power
3028 yad yad
(Aramaic) corresponding to 3027:--hand, power.
see HEBREW for 03027
יַד (yad) — hand.
1) hand
2) power (fig.)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
שֵׁיזִב (shezav) means 'to deliver' or 'to rescue.' It is derived from an Aramaic root related to the concept of leaving or freeing. The entries indicate that it is primarily used in the context of delivering or rescuing, with a connection to the Hebrew word for 'return' (שׁוּב, H7725).
שֵׁיזִב vb. deliver
base
H7804 שֵׁיזִב deliver
7804 shzab shez-ab'
(Aramaic) corresponding to 5800; to leave, i.e. (causatively)
free:--deliver.
see HEBREW for 05800
שֵׁיזִב (she.zav) — to rescue.
(Peel or Peil) to deliver
Aramaic of shuv (שׁוּב ": return" H7725)
AVei3ms — Verb third · person masculine singularAVei3ms
de-liv'-er (natsal, nathan; rhuomai, paradidomi): Occurs very frequently in the Old Testament and represents various Hebrew terms.
The English word is used in two senses,
(1) "to set free," etc.,
(2) "to give up or over."
(1) The word most often translated "deliver" in the first sense is natsal, meaning originally, perhaps, "to draw out." It is used of all kinds of deliverance (Ge 32:11; Ps 25:20; 143:9, etc.; Jer 7:10; Eze 3:19, etc.; Ze 1:18, etc.). The Aramaic netsal occurs in Da 3:29; 6:14; 8:4,7; yasha`, "to save," in Jud 3:9,31 the King James Version, etc. ; malaT…