Daniel 3:24 — Word Study
WLCאֱדַ֙יִן֙ נְבוּכַדְנֶצַּ֣ר מַלְכָּ֔א תְּוַ֖הּ וְקָ֣ם בְּהִתְבְּהָלָ֑ה עָנֵ֨ה וְאָמַ֜ר לְהַדָּֽבְר֗וֹהִי הֲלָא֩ גֻבְרִ֨ין תְּלָתָ֜א רְמֵ֤ינָא לְגוֹא־ נוּרָא֙ מְכַפְּתִ֔ין עָנַ֤יִן וְאָמְרִין֙ לְמַלְכָּ֔א יַצִּיבָ֖א מַלְכָּֽא׃
BSASuddenlyʼĕdayin [in a state of astonishment, with great amazement] Kingmelek NebuchadnezzarNᵉbûwkadnetstsar [the ruler of Babylon] jumped upqûwm■ [rose hastily, with urgency] in amazementbᵉhal [utterly astounded, with a sense of wonder] and askedʼămar [spoke to, inquired of] his advisershaddâbâr [counselors, wise men] ◂Did we notlâʼ [certainly, truly] throwrᵉmâh [cast, hurl] threetᵉlâth mengᵉbar [individuals, persons] firmly boundkᵉphath [tied up, restrained] intogav the firenûwr [flames, intense heat, a place of severe testing, refinement] Certainlyyatstsîyb [truly, indeed] O kingmelek [ruler, monarch] they repliedʻănâh [answered, responded]
| Greek | English | Parsing |
|---|---|---|
| אֱדַ֙יִן֙ | then | Adverb |
| נְבוּכַדְנֶצַּ֣ר | Nebuchadnezzar | Noun proper masculine |
| מַלְכָּ֔א | king the | Noun common both singular determined, particle |
| תְּוַ֖הּ | he was alarmed | Verb, Qal, perfect third person masculine singular |
| וְקָ֣ם | and he arose | Conjunction, verb qal perfect third person masculine singular |
| בְּהִתְבְּהָלָ֑ה | in haste | Preposition, verb common common |
| עָנֵ֨ה | [he was] replying | Verb, Qal, participle (active) masculine singular |
| וְאָמַ֜ר | and [he was] saying | Conjunction, verb qal participle (active) masculine singular |
| לְהַדָּֽבְר֗וֹהִי | to counselors his | Preposition, noun common masculine plural construct, suffix |
| הֲלָא֩ | ¿ not | Particle, particle |
| גֻבְרִ֨ין | men | Noun common, masculine plural absolute |
| תְּלָתָ֜א | three | Adj |
| רְמֵ֤ינָא | did we throw | Verb, Qal, perfect first person common plural |
| לְגוֹא־ | to [the] midst of | Preposition, noun common both singular construct |
| נוּרָא֙ | fire the | Noun common both singular determined, particle |
| מְכַפְּתִ֔ין | bound | Verb, Piel, participle (active) masculine plural |
| עָנַ֤יִן | [they were] replying | Verb, Qal, participle (active) masculine plural |
| וְאָמְרִין֙ | and [they were] saying | Conjunction, verb qal participle (active) masculine plural |
| לְמַלְכָּ֔א | to king the | Preposition, noun common both singular determined, particle |
| יַצִּיבָ֖א | certain | Adj |
| מַלְכָּֽא׃ | king O | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Suddenly King Nebuchadnezzar jumped up in amazement and asked his advisers, “Did we not throw three men, firmly bound, into the fire?” “Certainly, O king,” they replied. |
| KJV | Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. |
| ASV | Then Nebuchadnezzar the king was astonished, and rose up in haste: he spake and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. |
| YLT | Then Nebuchadnezzar the king hath been astonished, and hath risen in haste; he hath answered and said to his counsellors, 'Have we not cast three men into the midst of the fire — bound?' They have answered and are saying to the king, 'Certainly, O king.' |
| WEB | Then Nebuchadnezzar the king was astonished and rose up in haste. He spoke and said to his counselors, “Didn’t we cast three men bound into the middle of the fire?” They answered the king, “True, O king.” |
| BBE | Then King Nebuchadnezzar, full of fear and wonder, got up quickly, and said to his wise men, Did we not put three men in cords into the fire? and they made answer and said to the king, True, O King. |
Where they part company is מְכַפְּתִ֔ין — see How Translations Differ.
The sentence has a main clause followed by a question and a response, reflecting the king's astonishment and the advisers' confirmation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbתְּוַהּ
The sentence as the grammar sees it Open the tree ›
1 of 21 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 3:24
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 3:24 describes a moment of astonishment for King Nebuchadnezzar as he realizes that the three men he ordered thrown into the fiery furnace are unharmed. This event occurs after the king had commanded the execution of Shadrach, Meshach, and Abednego for refusing to worship his image. The context highlights the miraculous intervention of God and serves as a testament to faith amidst persecution.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 5:6 | his face grew pale and his thoughts so alarmed him that his hips gave way and his knees knocked together. |
| 2 | Acts 5:23–25 | “We found the jail securely locked, with the guards posted at the doors; but when we opened them, we found no one inside.” |
| 3 | Acts 9:6 | “Now get up and go into the city, and you will be told what you must do.” |
| 4 | Acts 12:13 | He knocked at the outer gate, and a servant girl named Rhoda came to answer it. |
| 5 | Daniel 3:2–3 | Then King Nebuchadnezzar sent word to assemble the satraps, prefects, governors, advisers, treasurers, judges, magistrates, and all the other officials of the provinces to attend the dedication of the statue he had set up. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מְכַפְּתִ֔ין, me.kha.pe.Tingenerated
The word מְכַפְּתִ֔ין (*me.kha.pe.Tin*) is a Piel participle that means 'bound' or 'tied up'. It indicates a state of being restrained, as the three men were securely tied before being thrown into the fire. This word emphasizes their helplessness at the moment of their execution.
The use of this term in the context of the fiery furnace underscores the severity of their situation. The king's astonishment later, upon seeing them unharmed, highlights the miraculous nature of their deliverance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has bound, and so do the KJV and the ASV: all three maintain the same meaning for מְכַפְּתִ֔ין.
Where others part company with the BSB they part company over the word מְכַפְּתִ֔ין — tied up (FBV, NETB, ULB) introduces a slightly different nuance but conveys the same essential idea of being restrained.
Sentence Structuregenerated
The main verb of the verse is תְּוַ֖הּ, he was alarmed, which governs the actions of the king as he reacts to the situation. The structure of the sentence unfolds with clauses that detail the king's astonishment and his inquiry to his advisers.
The sequence of actions is clear: the king jumps up in amazement, asks a question, and the advisers respond. This flow highlights the urgency and confusion in Nebuchadnezzar's reaction.
Septuagint Backgroundgenerated
In the Septuagint, the word מְכַפְּתִ֔ין is rendered with a term that conveys a similar meaning, indicating the state of being bound. This choice reflects the translators' understanding of the situation and emphasizes the severity of the men's condition before their miraculous deliverance.
The Greek translation captures the essence of the Hebrew while also adapting to the linguistic context of the Greek-speaking audience.
In plain words — the whole versegenerated
Daniel 3:24 tells us that King Nebuchadnezzar was shocked when he realized that the three men he had thrown into the fiery furnace were unharmed. This moment highlights the miraculous intervention of God and serves as a powerful reminder of faith in dire circumstances.
Frequently Asked Questionsgenerated
Being 'bound' indicates that the men were securely tied up, making their survival in the fire even more miraculous.
Nebuchadnezzar was astonished because he expected the men to perish in the fire, yet they were unharmed and walking freely.
This event signifies God's power to save and deliver those who remain faithful to Him, even in the face of death.
This story illustrates the importance of faith and trust in God, showing that He can protect and deliver His followers from impossible situations.
Reflection Questionsgenerated
- In what ways have I seen God's protection in my own life?
- How can I demonstrate faith in difficult circumstances, like Shadrach, Meshach, and Abednego?
- What does this story teach me about the nature of God's deliverance?
- How can I encourage others to trust in God during their trials?
The early church on this verse — how the Fathers read it
The earliest commentary on this verse comes from Jerome, who reflects on the astonishment of King Nebuchadnezzar and the implications of the event.
Verses 24-25. "Then Nebuchadnezzar the king was astounded and hastily arose and said to his nobles: 'Did we not cast three men in shackles into the midst of the fire?'" After the princes have been punished, the king is rebuked,Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Nebuchadnezzar was astonished, At the burning of those that cast the three men into the furnace, as Jacchiades; or he might be seized with a panic, and his spirits filled with fear and dread,
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRose up in haste: this fear, perturbation, and amazement as the word signifies, surprised the king, being surprised with the strangeness of it, beholding something supernatural in it, together with the disappointment of his design and cruel commands. True, O king: the Lord extorted this confession from them, though enemies.
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:24 Then Nebuchadnezzar the king was astonied, and rose up in haste, [and] spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.Ver. 24. Then Nebuchadnezzar the king was astonied.] God can soon astonish the stoutest; as he did Dioclesian the tyrant, who laid down the empire in a discontent because he could not, as he desired, root out Christian religion, such was the constance and courage of the professors thereof. Antoninus the emperor set forth an edict in Asia that no Christian should be persecuted; for, said he, it is their joy to die: they are victors, and do vanquish you.
Read John Trapp on Daniel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Was astonied.—He had been watching the proceedings from a distance through the “mouth” (Daniel 3:26), which was in the side of the furnace.
Read Charles John Ellicott on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges24. was astonied] ‘astonied’ is the old, and more correct, form of astonished (Old Eng. astony, astonie, from Old Fr. estonner, Lat. *extonare). Here, however, the meaning is rather, was alarmed, the Aram. tìwah being used in the Targums for Heb. words signifying to fear, as Genesis 27:33; 1 Kings 1:49. rose up] from the seat, from which he had been watching the preparations at the furnace. spake] properly answered, as Daniel 3:9. So Daniel 3:26; Daniel 3:28. counsellers] ministers (‘counseller, is used—rightly—for an entirely different word in Ezra 7:14-15, 2 Samuel 15:12, al.), a word (haddâbar) peculiar to Dan. (Daniel 3:27, Daniel 4:36, Daniel 6:7), and of uncertain meaning. The…
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThen, Nebuchadnezzar the king was astonied - The word “astonied,” which occurs several times in our translation Ezra 9:3; Job 17:8; Job 18:20; Ezekiel 4:17; Daniel 3:24; Daniel 4:19; Daniel 5:9, is
Read Albert Barnes on Daniel 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. Counselors — Probably councilors. One version of the Greek has “his friends.” The word is obscure, but it must refer to the Babylonian officials who surrounded the king.
Read Daniel Denison Whedon on Daniel 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Suddenly King Nebuchadnezzar jumped up in amazement and asked his advisers, “Did we not throw three men, firmly bound, into the fire?” “Certainly, O king,” they replied.
Then Nebuchadnezzar the king was astonished and rose up in haste. He spoke and said to his counselors, “Didn’t we cast three men bound into the middle of the fire?” They answered the king, “True, O king.”
Suddenly King Nebuchadnezzar jumped up in amazement and asked his advisers, “Did we not throw three men, firmly bound, into the fire?” “Certainly, O king,” they replied.
Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw into the fire?” They replied to the king, “For sure, O king.”
Tyndale line
Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.
Then Nebuchadnezzar the king was astonished, and rose up in haste: he spake and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.
Then Nebuchadnezzar the king was astonied, and rose up in haste: he spake and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.
Then Nebuchadnezzar the king was astonished, and rose up in haste, and spoke, and said to his counselors, Did we not cast three men bound into the midst of the fire? They answered and said to the king, True, O king.
Then Nebuchad-nezzar the King was astonied and rose vp in haste, and spake, and saide vnto his counsellers, Did not wee cast three men bound into the middes of the fire? Who answered and said vnto the King, It is true, O King.
Strictly literal
Then Nebuchadnezzar the king was astonied, and rose up in haste; he spoke and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said to the king, True, O king.
Then Nebuchadnezzar the king hath been astonished, and hath risen in haste; he hath answered and said to his counsellors, 'Have we not cast three men into the midst of the fire — bound?' They have answered and are saying to the king, 'Certainly, O king.'
Then Nebuchadnezzar the king has been astonished, and has risen in haste; he has answered and said to his counselors, “Have we not cast three men into the midst of the fire—bound?” They have answered and are saying to the king, “Certainly, O king.”
Then was king Nebuchadnezzar astonished, and he rose up in haste, [and] commenced, and said unto his counsellors, Did we not cast three men bound into the midst of the fire? They answered and said unto the king, Certainly, O king.
Then Nebuchadnezzar the king was amazed and stood up quickly. He asked his advisors, “Did we not throw three men tied up into the fire?” They replied to the king, “Certainly, king.”
From the Latin
And they walked in the midst of the flame, praising God and blessing the Lord.
Simplified
Then King Nebuchadnezzar suddenly jumped up in amazement. “Didn't we throw three men tied up into the furnace?” he asked his advisors. “Yes, that's right, Your Majesty,” they replied.
Then King Nebuchadnezzar, full of fear and wonder, got up quickly, and said to his wise men, Did we not put three men in cords into the fire? and they made answer and said to the king, True, O King.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely align in their account of this verse, with 19 of the 21 words matched. The Dead Sea Scrolls, however, show some restoration, indicating that parts of the text were damaged but still convey the same core message.
אֱדַ֙יִן֙ נְבוּכַדְנֶצַּ֣ר מַלְכָּ֔א תְּוַ֖הּ וְקָ֣ם בְּהִתְבְּהָלָ֑ה עָנֵ֨ה וְאָמַ֜ר לְהַדָּֽבְר֗וֹהִי הֲלָא֩ גֻבְרִ֨ין תְּלָתָ֜א רְמֵ֤ינָא לְגוֹא־ נוּרָא֙ מְכַפְּתִ֔ין עָנַ֤יִן וְאָמְרִין֙ לְמַלְכָּ֔א יַצִּיבָ֖א מַלְכָּֽא׃
19 of the 21 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.
[אדין] [נבוכדנצר] מלכ א תוה וקם באתבהלה [ענה] [ואמר] [להדברו׳הי] [הלא] [גברין] [תלתא] [רמינא] [לגו] נור א מכפתין ענין ואמרין למלכ [א] [יציבא] [מלכ] [א]
8 words on the leather — 3 partly restored, 14 supplied entire by an editor.
אדין נבכד נצר מלכ א תוה וקם בתבהלה [ענה] [ואמר] [להדברו׳הי] הלא גברין תלתה רמינא לגו נור א מכפתין ענין ואמרין למלכ א יציבא מלכ א
20 words on the leather — 2 partly restored, 3 supplied entire by an editor.
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 3:24
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.
The Hebrew word אֱדַ֫יִן (*edayin*) is an Aramaic adverb meaning 'then' or 'thereupon.' It indicates a point in time, often used to refer to a sequence of events. The entries suggest it is derived from the word for 'then' in Hebrew, אָז (*az*).
אֱדַ֫יִן 57 adv. then, thereupon
base
H116 אֱדַ֫יִן
116 'edayin ed-ah'-yin
(Aramaic) of uncertain derivation; then (of time):--now,
that time, then.
אֱדַ֫יִן (e.da.yin) — then.
then, afterwards, thereupon, from that time
Aramaic of az (אָז "then" H0227A)
Adj — AdverbAD
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
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
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…
תְּוַהּ vb. be startled, alarmed;—Pe. Dn 3:24.
ref
H8429 תְּוַהּ
8429 tvahh tev-ah'
(Aramaic) corresponding to 8539 or perhaps to 7582 through
the idea of sweeping to ruin (compare 8428); to amaze, i.e.
(reflex. by implication) take alarm:--be astonied.
see HEBREW for 08539
see HEBREW for 07582
see HEBREW for 08428
תְּוַהּ (te.vah) — be startled.
(P'al) to be startled, be alarmed
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
קוּם (qum) means to rise or stand, and encompasses a range of actions such as establishing, appointing, and enduring. It can denote both physical rising and figurative actions like coming on the scene or being made to stand. The entries reflect various grammatical forms, including P'al, Pael, Aphel, and Hophal, but do not present any significant disagreement among lexicographers.
[קוּם] vb. arise, stand
Pe.
lit. arise
fig. = come on the scene of history
arise (out of inaction), and build
stand
Pa. set up, establish an ordinance
Haph.
set up
lift up one side
establish
appoint
Hoph. be made to stand
base
H6966 קוּם
6966 quwm koom
(Aramaic) corresponding to 6965:--appoint, establish, make,
raise up self, (a-)rise (up), (make to) stand, set (up).
see HEBREW for 06965
קוּם (qum) — to stand: rise.
: rise/get_going
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: raise.
: raise
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: establish.
: establish/stand_firm/confirm/fulfill/fix
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
Adj | V-Qal-Perf-3ms — Conjunction · verb qal perfect third person masculine singularAC/Vqp3ms
בְּהַל (behal) is a verb that primarily means to alarm or dismay. It can also imply hastening or being in a hurry. The entries indicate that it has forms in different stems, such as Pual and Ithpa'al, which convey nuances of fright and urgency.
[בְּהַל] vb. Pa. alarm, dismay
Hithpe. hasten
Hithpa. was greatly alarmed.
base
H927 בְּהַל
927 bhal be-hal'
(Aramaic) corresponding to 926; to terrify, hasten:--in
haste, trouble.
see HEBREW for 0926
בְּהַל (be.hal) — to dismay.
1) (Pual) to frighten, alarm, dismay
2) (Ithpa'al) to hurry, hasten
3) (Ithpa'al) alarmed (part.)
Adj | V-u-Inf-a — Preposition · verb common commonAR/Vucc
hast (chaphaz, chush, mahar; speudo): "Haste" (from a root meaning "to pursue") implies "celerity of motion."
(1) The noun occurs as translation of mahar, "to hasten," etc. (Ex 10:16; 12:33, "in haste"); of chapaz, "to make haste" (2Ki 7:15; Ps 31:22; 116:11, "I said in my haste (the Revised Version margin "alarm"), All men are liars"); of chippazon, a "hasty flight" (Ex 12:11; De 16:3; Isa 52:12); of nachats, "to be urgent" (1Sa 21:8, "The king's business required haste").
→ In judgment, by Moses and the Israelites Nu 32:1-19; Jos 22:10-34
→ See RASHNESS
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 · participle (active) masculine singularAVqrmsa
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
Adj | V-Qal — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
הַדָּבַר (haddabar) refers to a counselor or minister, likely of foreign origin. The term appears in contexts related to advice or governance, emphasizing its role in leadership or counsel.
[הַדָּבַר] n.m. counsellor, minister
base
H1907 הַדָּבַר, הַדָּבָר
1907 haddabar had-daw-bawr'
(Aramaic) probably of foreign origin; a vizier:--counsellor.
הַדָּבָר (had.da.var) — counselor.
counsellor, minister
Adj | N-mp | Suff — Preposition · noun common masculine plural construct · suffixAR/Ncmpc/Sp3ms
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 | Part — Particle · particleATi/Tn
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)
Adj — Noun common · masculine plural absoluteANcmpa
תְּלָת (tlath) is an Aramaic word meaning 'three' and can also refer to 'third' as an ordinal number. It appears in various forms, including תְּלָתָה and תְּלָתָא. The entries consistently highlight its numerical significance.
תְּלָת n.m., תְּלָתָה f., three
base
H8532 תְּלָת, תְּלָתָה, תְּלָתָא
8532 tlath tel-awth'
(Aramaic) masculine tlathah (Aramaic) {tel-aw-thaw'}; or
tlatha (Aramaic) {tel-aw-thaw'}; corresponding to 7969; three
or third:--third, three.
see HEBREW for 07969
תְּלָת (te.lat) — three.
1) three
1a) three (cardinal number)
1b) third (ordinal number)
Adj — AdjAAcbsa
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
The Hebrew word רְמָה (*rmah*) means to cast or throw. It can refer to physically throwing something or figuratively assessing or imposing a burden, such as tribute. The entries indicate different forms of the verb, including P'al, Peil, and Ithp'el, which cover various nuances of casting and being cast.
[רְמָא] vb. cast, throw
Pe.
cast
fig. throw (burden of) tribute
Pe‛îl
were cast
were placed, set
Hithpe. be cast
base
H7412 רְמָה
7412 rmah rem-aw'
(Aramaic) corresponding to 7411; to throw, set,
(figuratively) assess:--cast (down), impose.
see HEBREW for 07411
רְמָא (re.mah) — to cast.
1) to cast, throw
1a) (P'al)
1a1) to cast
1a2) to throw
1a2a) of tribute (fig)
1b) (Peil)
1b1) to be cast
1b2) to be placed, be set
1c) (Ithp'el) to be cast
Adj — Verb · Qal · perfect first person common pluralAVqp1cp
גַּו (gav) refers to the concept of 'midst' or 'middle.' It is an Aramaic term related to the Hebrew word גֵּו (gev, H1460), which also means 'midst.' The entries consistently emphasize this central position without significant disagreement.
[גַּו] n.m. midst
base
H1459 גַּו
1459 gav gav
(Aramaic) corresponding to 1460; the middle:--midst, same,
there- (where-) in.
see HEBREW for 01460
גַּו (gav) — midst.
midst, the midst
Aramaic of gev (גֵּו "midst" H1460B)
Adj | N-ms — Preposition · noun common both singular constructAR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
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 — Verb · Piel · participle (active) masculine pluralAVprmpa
See BIND.
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
AVqrmpa — Verb · Qal · participle (active) masculine pluralAVqrmpa
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…
יַצִּיב (yatstsiyb) is an Aramaic word meaning fixed or certain, derived from the root for 'to stand.' It covers meanings related to truth and reliability, including adjectives like true and certain, as well as adverbs such as surely and truly. The entries consistently emphasize its association with certainty and truth.
יַצִּיב adj. certain, true
base
H3330 יַצִּיב
3330 yatstsiyb yats-tseeb'
(Aramaic) from 3321; fixed, sure; concretely,
certainty:--certain(-ty), true, truth.
see HEBREW for 03321
יַצִּיב (yats.tsiv) — certain.
n
1) the truth
adv
2) surely, reliably, truly
adj
3) reliable, true, certain, sure
Adj — AdjAAafsa
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
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta