Daniel 3:20 — Word Study
WLCוּלְגֻבְרִ֤ין גִּבָּֽרֵי־ חַ֙יִל֙ דִּ֣י בְחַיְלֵ֔הּ אֲמַר֙ לְכַפָּתָ֔ה לְשַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ לְמִרְמֵ֕א לְאַתּ֥וּן נוּרָ֖א יָקִֽדְתָּֽא׃
BSAand he commandedʼămar [certain, specific] [some] mighty mengibbâr△ [strong warriors, valiant ones] of valorchayil [strength, power] in his armychayil [force, military] to tie upkᵉphath [bind, fetter] ShadrachShadrak MeshachMêyshak and AbednegoʻĂbêd Nᵉgôwʼ [faithful servants of God] and throw themrᵉmâh into the blazingyᵉqad [burning] fierynûwr furnaceʼattûwn [place of intense heat, fiery oven]
| Greek | English | Parsing |
|---|---|---|
| וּלְגֻבְרִ֤ין | and to men | Conjunction, preposition, noun common masculine plural absolute |
| גִּבָּֽרֵי־ | mighty men of | Noun common, masculine plural construct |
| חַ֙יִל֙ | power | Noun common, both singular absolute |
| דִּ֣י | who | Conjunction |
| בְחַיְלֵ֔הּ | [were] in army his | Preposition, noun common both singular construct, suffix |
| אֲמַר֙ | he said | Verb, Qal, perfect third person masculine singular |
| לְכַפָּתָ֔ה | to bind | Preposition, verb piel infinitive construct common |
| לְשַׁדְרַ֥ךְ | the object marker Shadrach | Preposition, noun proper masculine |
| מֵישַׁ֖ךְ | Meshach | Noun proper masculine |
| וַעֲבֵ֣ד | and Abed- | Conjunction, noun proper masculine |
| נְג֑וֹ | -nego | Noun proper masculine |
| לְמִרְמֵ֕א | to throw | Preposition, verb qal infinitive construct common |
| לְאַתּ֥וּן | to [the] furnace of | Preposition, noun common both singular construct |
| נוּרָ֖א | fire the | Noun common both singular determined, particle |
| יָקִֽדְתָּֽא׃ | burning | Verb qal participle (active) feminine singular dual, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and he commanded some mighty men of valor in his army to tie up Shadrach, Meshach, and Abednego and throw them into the blazing fiery furnace. |
| KJV | And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace. |
| ASV | And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace. |
| YLT | and to certain mighty men who [are] in his force he hath said to bind Shadrach, Meshach, and Abed-Nego, to cast into the burning fiery furnace. |
| WEB | He commanded certain mighty men who were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. |
| BBE | And he gave orders to certain strong men in his army to put cords on Shadrach, Meshach and Abed-nego and put them into the burning and flaming fire. |
Where they part company is חַ֙יִל֙ — see How Translations Differ.
One main verb governs the command, with two phrases detailing the action and the location of the punishment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲמַר
The sentence as the grammar sees it Open the tree ›
1 of 15 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 3:20
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 Fiery Furnacegenerated
Daniel 3:20 describes how King Nebuchadnezzar, filled with rage, ordered his mightiest soldiers to bind Shadrach, Meshach, and Abednego and cast them into a furnace heated seven times hotter than usual. This event showcases the king's authority and the extreme measures taken against those who defy his commands. The narrative continues to demonstrate the faith of these three men in the face of death, as well as God's miraculous intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 3:15 | Now, if you are ready, as soon as you hear the sound of the horn, flute, zither, lyre, harp, pipes, and all kinds of music, you must fall down and worship the statue I have made. But if you refuse to worship, you will be thrown at once into the blazing fiery furnace. Then what god will be able to deliver you from my hands?” |
| 2 | Acts 12:4–5 | He arrested him and put him in prison, handing him over to be guarded by four squads of four soldiers each. Herod intended to bring him out to the people after the Passover. |
| 3 | Acts 16:23–25 | And after striking them with many blows, they threw them into prison and ordered the jailer to guard them securely. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — חַ֙יִל֙, cha.yilgenerated
The word חַ֙יִל֙ (chayil) means strength or power, often used in military contexts to denote a force or army. It emphasizes the might of the warriors chosen for the task, indicating that they are not just any soldiers but the strongest among them.
This term conveys both physical strength and valor, portraying the fierce determination of Nebuchadnezzar to enforce his decree. The parsing indicates that it is a noun in the plural form, referring to a group of strong men capable of executing the king's orders.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the term mighty men as a rendering for גִּבָּֽרֵי־, indicating strong warriors.
Sentence Structuregenerated
The main verb is אֲמַר֙, he said, which governs the entire clause. The structure includes a prepositional phrase indicating the subject of the command, followed by a noun phrase detailing the soldiers and the action they are commanded to perform.
The order of the Hebrew words emphasizes the might of the soldiers first, leading into the action of binding and throwing, which reflects the urgency of the king's command.
Septuagint Backgroundgenerated
The Septuagint translates חַ֙יִל֙ as ἰσξυροτάτους, indicating a strong emphasis on the physical strength of the soldiers. This choice aligns with the Hebrew meaning but may carry a slightly different connotation in the Greek context.
The Greek word ἄνδρας for גִּבָּֽרֵי־ reinforces the idea of strong men, maintaining the focus on the warriors' capabilities.
In plain words — the whole versegenerated
Daniel 3:20 tells us that King Nebuchadnezzar was furious and commanded his strongest soldiers to bind Shadrach, Meshach, and Abednego and throw them into a blazing furnace. This event highlights the king's anger and the extreme punishment for those who refuse to worship his gods.
Frequently Asked Questionsgenerated
It signifies that he chose the strongest and most capable soldiers to carry out his orders, emphasizing the seriousness of the punishment.
This was an act of extreme anger and a demonstration of the king's power, intending to ensure that Shadrach, Meshach, and Abednego would not survive.
It implies that these soldiers were not only strong but also brave and skilled in battle, capable of executing dangerous tasks.
This event showcases the conflict between faithfulness to God and obedience to earthly authority, a central theme in the Book of Daniel.
Reflection Questionsgenerated
- How do I respond to authority when it conflicts with my beliefs, as Shadrach, Meshach, and Abednego did?
- What does it mean to have courage in the face of adversity in my own life?
- How can I support others who are facing pressure to conform to societal norms that contradict their faith?
- What lessons can I learn from the actions of Nebuchadnezzar and the three men in this passage?
The early church on this verse — how the Fathers read it
Jerome comments on the intensity of the king's command and the strength of the soldiers chosen for the task, highlighting the seriousness of the situation.
Verse 20. "And he gave orders that the furnace be fired to sevenfold intensity beyond its usual temperature, and he commanded the strongest men in his army to bind the legs of Shadrach,Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he commanded the most mighty men that were in his army,.... The most famous for courage of mind, and strength of body, that were in all his army: to bind Shadrach, Meshach, and Abednego either
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. No JFB commentary on this verse.
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDid he think these three men would have resisted, or that their God would defend them from his power, or that, if he had, the king and his mighty men could have prevailed? None of all this was in the case, for God purposed to show his power when the king did his worst, and to quench the violence of the fire, both of the furnace and of the king’ s fury, at once; and in the thing wherein he dealt proudly, to be above him.
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:20 And he commanded the most mighty men that [were] in his army to bind Shadrach, Meshach, and Abednego, [and] to cast [them] into the burning fiery furnace.Ver. 20. And he commanded the most mighty men.] That they might be the more strongly bound, and no resistance made.
Read John Trapp on Daniel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) The most mighty men.—He selected these as being the most likely to be able to bear the unusual heat of the fire. Whether he had any expectation that some attempt at a rescue would be made does not appear. We may gather, however, that the army was present at this horrible tragedy.
Read Charles John Ellicott on Daniel 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. The most mighty men] The generals, or chief officers of his army; not strong men, there was no need of such.
Read AdamClarke on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges20. the most] certain (lit. men: cf. in Heb. Deuteronomy 13:13 (14); Judges 19:22; 1 Kings 11:17).
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd he commanded the most mighty men that were in his army - Margin, “mighty of strength.” Chaldee, “And to mighty men, mighty men of strength who were in his army, he said.” He employed the
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
and he commanded some mighty men of valor in his army to tie up Shadrach, Meshach, and Abednego and throw them into the blazing fiery furnace.
He commanded certain mighty men who were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace.
and he commanded some mighty men of valor in his army to tie up Shadrach, Meshach, and Abednego and throw them into the blazing fiery furnace.
He ordered strong soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire.
Tyndale line
And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace.
And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace.
And he commanded certain mighty men that were in is army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace.
And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace.
And hee charged the most valiant men of warre that were in his armie, to binde Shadrach, Meshach, and Abednego, and to cast them into the hote fierie fornace.
Strictly literal
And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and cast them into the burning fiery furnace.
and to certain mighty men who [are] in his force he hath said to bind Shadrach, Meshach, and Abed-Nego, to cast into the burning fiery furnace.
and to certain mighty men who [are] in his force he has said to bind Shadrach, Meshach, and Abed-Nego, to cast into the burning fiery furnace.
And he ordered the mightiest men in strength that were in his army, to bind Shadrach, Meshach, and 'Abed-nego, [and] to cast them into the burning fiery furnace.
Then he commanded some very strong men in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the blazing furnace.
From the Latin
And he commanded the strongest men that were in his army, to bind the feet of Sidrach, Misach, and Abdenago, and to cast them into the furnace of burning fire.
Simplified
Then he commanded some of his strongest soldiers, “Tie up Shadrach, Meshach, and Abednego and throw them into the furnace of blazing fire!”
And he gave orders to certain strong men in his army to put cords on Shadrach, Meshach and Abed-nego and put them into the burning and flaming fire.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
חַ֙יִל֙ appears consistently in both the Masoretic Text and the Septuagint, affirming the strength and valor of the soldiers commanded by Nebuchadnezzar. The Septuagint matches the Hebrew closely, with only minor variations in word order.
וּלְגֻבְרִ֤ין גִּבָּֽרֵי־ חַ֙יִל֙ דִּ֣י בְחַיְלֵ֔הּ אֲמַר֙ לְכַפָּתָ֔ה לְשַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ לְמִרְמֵ֕א לְאַתּ֥וּן נוּרָ֖א יָקִֽדְתָּֽא׃
12 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 3:20
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.
גְּבַר (gbar) means 'man' or 'a certain one' in Aramaic. It is related to the Hebrew word גֶּ֫בֶר (gever), which translates to 'great man.' The entries consistently emphasize its meaning as a noun referring to a man.
גְּבַר 21 n.m. man
base
H1400 גְּבַר
1400 gbar gheb-ar'
(Aramaic) corresponding to 1399:--certain, man.
see HEBREW for 01399
גְּבַר (ge.var) — man.
a man, a certain (one)
Aramaic of ge.ver (גֶּ֫בֶר "great man" H1397)
AC/R/Ncmpa — Conjunction · preposition · noun common masculine plural absoluteAC/R/Ncmpa
גִּבָּר (gibbar) means 'mighty' or 'valiant,' often referring to a warrior. It is an Aramaic term derived from the Hebrew word for 'great man' (גֶּ֫בֶר, gever). The word appears in contexts like Daniel 3:20, where it denotes strength and valor.
[גִּבָּר] n.m. mighty one;—pl. cstr. Dn 3:20
ref
H1401 גִּבָּר
1401 gibbar ghib-bawr'
(Aramaic) intensive of 1400; valiant, or warrior:--mighty.
see HEBREW for 01400
גִּבָּר (gib.bar) — mighty.
mighty one, might
Aramaic of ge.ver (גֶּ֫בֶר "great man" H1397)
Adj — Noun common · masculine plural constructANcmpc
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…
חַ֫יִל (chayil) refers to strength, power, or an army. The word encompasses meanings related to force and might, often used in contexts involving military strength. It is linked to the concept of power, as noted in various lexicons.
חַ֫יִל n.m. power, strength, army
base
H2429 חַ֫יִל
2429 chayil khah'-yil
(Aramaic) corresponding to 2428; an army, or
strength:--aloud, army, X most (mighty), power.
see HEBREW for 02428
חַ֫יִל (cha.yil) — strength.
1) strength, army, power
1a) power
1b) force, army
Adj — Noun common · both singular absoluteANcbsa
pou'-er: This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." The principal words for "power" in the New Testament are dunamis, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch…
For the use of this word in 1Co 11:10, see VEIL.
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
חַ֫יִל (chayil) refers to strength, power, or an army. The word encompasses meanings related to force and might, often used in contexts involving military strength. It is linked to the concept of power, as noted in various lexicons.
חַ֫יִל n.m. power, strength, army
base
H2429 חַ֫יִל
2429 chayil khah'-yil
(Aramaic) corresponding to 2428; an army, or
strength:--aloud, army, X most (mighty), power.
see HEBREW for 02428
חַ֫יִל (cha.yil) — strength.
1) strength, army, power
1a) power
1b) force, army
Adj | N-ms | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp3ms
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 — Verb · Qal · perfect third person masculine singularAVqp3ms
כְּפַת (kphath) means 'to bind' and is associated with the idea of fettering or binding in both its active and passive forms. The entries indicate that it can be used in different grammatical aspects, such as Pe‛îl and Pael, to express the action of binding or the state of being bound.
כְּפַת vb. bind
Pe‛îl they were bound
Pa. bind
base
H3729 כְּפַת
3729 kphath kef-ath'
(Aramaic) a root of uncertain correspondence; to
fetter:--bind.
כְּפַת (ke.phat) — to bind.
1) to bind
1a) (P'il) to be bound
1b) (Pael) to bind
Adj | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonAR/Vpcc
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 | N-proper — Preposition · noun proper masculineAR/Npm
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
The Hebrew word רְמָה (*rmah*) means to cast or throw. It can refer to physically throwing something or figuratively assessing or imposing a burden, such as tribute. The entries indicate different forms of the verb, including P'al, Peil, and Ithp'el, which cover various nuances of casting and being cast.
[רְמָא] vb. cast, throw
Pe.
cast
fig. throw (burden of) tribute
Pe‛îl
were cast
were placed, set
Hithpe. be cast
base
H7412 רְמָה
7412 rmah rem-aw'
(Aramaic) corresponding to 7411; to throw, set,
(figuratively) assess:--cast (down), impose.
see HEBREW for 07411
רְמָא (re.mah) — to cast.
1) to cast, throw
1a) (P'al)
1a1) to cast
1a2) to throw
1a2a) of tribute (fig)
1b) (Peil)
1b1) to be cast
1b2) to be placed, be set
1c) (Ithp'el) to be cast
Adj | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
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 | N-ms — Preposition · noun common both singular constructAR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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