Daniel 3:5 — Word Study
WLCבְּעִדָּנָ֡א דִּֽי־ תִשְׁמְע֡וּן קָ֣ל קַרְנָ֣א מַ֠שְׁרוֹקִיתָא קַתְר֨וֹס סַבְּכָ֤א פְּסַנְתֵּרִין֙ סוּמְפֹּ֣נְיָ֔ה וְכֹ֖ל זְנֵ֣י זְמָרָ֑א תִּפְּל֤וּן וְתִסְגְּדוּן֙ לְצֶ֣לֶם דַּהֲבָ֔א דִּ֥י הֲקֵ֖ים נְבוּכַדְנֶצַּ֥ר מַלְכָּֽא׃
BSAAs soon asʻiddân you hearshᵉmaʻ the soundqâl [voice, noise] of the hornqeren [cornet, trumpet] flutemashrôwqîy [pipe, whistling instrument] zitherqîythârôç [stringed instrument] lyreçabbᵉkâʼ [musical instrument] harppᵉçanṭêrîyn [stringed instrument] pipesçûwmᵉpôwnᵉyâh [wind instruments] and allkôl kindszan [sorts, varieties] of musiczᵉmâr [instrumental music, melody] you must fall downnᵉphal [bow, prostrate] and worshipçᵉgid▸ [do homage, show reverence] the goldendᵉhab [made of gold, valuable] statue thattselem [image, idol] Kingmelek [ruler, monarch] NebuchadnezzarNᵉbûwkadnetstsar [king of Babylon] has set upqûwm [established, erected]
| Greek | English | Parsing |
|---|---|---|
| בְּעִדָּנָ֡א | at time the | Preposition, noun common both singular determined, particle |
| דִּֽי־ | which | Conjunction |
| תִשְׁמְע֡וּן | you will hear | Verb, Qal, imperfect second person masculine plural |
| קָ֣ל | [the] sound of | Noun common, both singular construct |
| קַרְנָ֣א | horn the | Noun common both singular determined, particle |
| מַ֠שְׁרוֹקִיתָא | flute the | Noun common feminine singular determined, particle |
| קַתְר֨וֹס | zither | Noun common, both singular absolute |
| סַבְּכָ֤א | trigon | Noun common, both singular absolute |
| פְּסַנְתֵּרִין֙ | harp | Noun common, both singular absolute |
| סוּמְפֹּ֣נְיָ֔ה | pipe | Noun common, feminine singular absolute |
| וְכֹ֖ל | and all | Conjunction, noun common both singular construct |
| זְנֵ֣י | kinds of | Noun common, masculine plural construct |
| זְמָרָ֑א | music | Noun common both singular determined, particle |
| תִּפְּל֤וּן | you will fall down | Verb, Qal, imperfect second person masculine plural |
| וְתִסְגְּדוּן֙ | so you may pay homage | Conjunction, verb qal second person masculine plural |
| לְצֶ֣לֶם | to [the] image of | Preposition, noun common both singular construct |
| דַּהֲבָ֔א | gold | Noun common both singular determined, particle |
| דִּ֥י | which | Conjunction |
| הֲקֵ֖ים | he has set up | Verb, Hiphil, perfect third person masculine singular |
| נְבוּכַדְנֶצַּ֥ר | Nebuchadnezzar | Noun proper masculine |
| מַלְכָּֽא׃ | king the | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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 golden statue that King Nebuchadnezzar has set up. |
| KJV | That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: |
| ASV | that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up; |
| YLT | at the time that ye hear the voice of the cornet, the flute, the harp, the sackbut, the psaltery, the symphony, and all kinds of music, ye fall down and do obeisance to the golden image that Nebuchadnezzar the king hath raised up: |
| WEB | that whenever you hear the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music, you fall down and worship the golden image that Nebuchadnezzar the king has set up. |
| BBE | That when the sound of the horn, pipe, harp, trigon, psaltery, bagpipe, and all sorts of instruments, comes to your ears, you are to go down on your faces in worship before the image of gold which Nebuchadnezzar the king has put up: |
Where they part company is זְמָרָא — see How Translations Differ.
The sentence has one main clause followed by two subordinate phrases, clearly indicating the command and its context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשְׁמַע
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 3:5
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 Command to Worship the Statuegenerated
Daniel 3:5 explains that when the people hear the sound of various musical instruments, they are commanded to fall down and worship the golden statue set up by King Nebuchadnezzar. This decree emphasizes the power of the king and the expectation of obedience from the people, reflecting the tension between loyalty to God and submission to earthly authority, as seen in Daniel 3:10-15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 3:10–15 | You, O king, have issued a decree that everyone who hears the sound of the horn, flute, zither, lyre, harp, pipes, and all kinds of music must fall down and worship the golden statue, |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — זְמָרָא, ze.ma.Ra'generated
The word זְמָרָא (zmar) refers to music, specifically instrumental music. It emphasizes the act of making music with instruments, as opposed to singing alone. This term is derived from the Aramaic root זָמַר (za.mar), which means 'to sing.'
In this context, זְמָרָא highlights the importance of music in the act of worship, as the sound of the instruments signals the moment for the people to bow down and pay homage to the statue.
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 music, and so do the KJV and ASV: all three keep the meaning of זְמָרָא.
Where others part company with the BSB they part company over a real fork in the lexicon, not over style. Instrumental music (WEB) emphasizes the musical aspect, while melody (YLT) leans towards a more lyrical interpretation.
Sentence Structuregenerated
The main verb of the sentence is תִשְׁמְע֡וּן, you will hear, which governs the entire clause. It is followed by a complex noun phrase listing the various instruments and concluding with the imperative verbs תִּפְּל֤וּן and וְתִסְגְּדוּן, you will fall down and so you may pay homage.
The structure emphasizes the sequence of hearing the music and the immediate response expected from the people, highlighting the urgency of the command.
Septuagint Backgroundgenerated
The Septuagint translates זְמָרָא as μουσικῶν, indicating a focus on the musical aspect of the instruments. This choice aligns with the context of worship, suggesting that the music is integral to the act of reverence.
This translation reflects a broader understanding of music in worship settings, reinforcing the cultural significance of instrumental music in both the Hebrew and Greek traditions.
In plain words — the whole versegenerated
Daniel 3:5 tells us that when the people hear the music from various instruments, they must fall down and worship the golden statue set up by King Nebuchadnezzar. This command reflects the expectation of obedience to the king's decree, as seen in the surrounding verses.
Frequently Asked Questionsgenerated
The command implies a demand for loyalty and submission to King Nebuchadnezzar, challenging the people's faith in God.
Music serves as a signal for the people to act, linking the act of worship to the sound of the instruments.
According to Daniel 3:6, failure to worship the statue results in severe punishment, being thrown into a fiery furnace.
This verse illustrates the conflict between worshiping God and the pressure to conform to idolatrous practices, a recurring theme in the book of Daniel.
Reflection Questionsgenerated
- What does this command reveal about the relationship between authority and worship?
- How can we discern between true worship and idolatry in our own lives?
- What role does music play in our worship today, and how can it influence our hearts?
- In what ways can we stand firm in our faith when faced with societal pressures to conform?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat at what time ye hear the sound of the cornet,.... So called of the horn of which it was made; a sort of trumpet; so the Jews had trumpets of rams' horns: flute; or pipe, or whistle, so called
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll kinds of music, i.e. wind and stringed instruments of various sorts and fashions, for we have here Syrian and Greek ones, as appears by the words, though in Chaldee letters, for this mighty monarch was lord over them all. Ye fall down and worship: mark, all that is required of them is only a gesture of worship, without oral profession. The pomp and equipage, the solemn sound of the music, and the strict command, was enough to induce them to stoop and fall down to it. This is one of Satan’ s great engines to draw the world from God’ s pure worship, and the simplicity that is in Christ, dazzling men’ s eyes, and bewitching them with a gaudy, whorish dress of idolatrous service, as ye see…
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:5 [That] at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:Ver. 5. That at what time ye hear.] See on Daniel 3:1. The allurements of pleasure are shrewd enticements to idolatry. Sir Walter Raleigh said, Were I to choose a religion to gratify the flesh, I would choose Popery. The Catholics, in their supplication to King James for a toleration, plead that their religion is, inter caetera, among others, so conformable to natural sense and reason, that it ought to be embraced! A proper argument. I have read of a lady in Paris who, when she…
Read John Trapp on Daniel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The cornet.—On the musical instruments, see Exc. B.
Read Charles John Ellicott on Daniel 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The sound of the CORNET] There is not less difficulty in ascertaining the precise meaning of these musical instruments than there is in the offices in Daniel 3:2. קרנא karna, here translated cornet, is the common blowing horn, which makes a deep and hollow sound, as well as one shrill and piercing. FLUTE] משרוקיתא mashrokitha, from שרק sharak, to whistle, shriek. A wind instrument which made a strong and shrill noise, such as the hautbois or clarionet. HARP] קיתרס kithros, cytharus; κιθαρα. Some kind of stringed instrument. It seems to be formed from the Greek word. SACKBUT] סבכא sabbecha. The Greek has it σαμβυκη, from which our word sackbut, from סבך sabach, to interweave…
Read AdamClarke on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges5. cornet] lit. horn: so Daniel 3:7; Daniel 3:10; Daniel 3:15; elsewhere in this sense only in the ‘ram’s horn,’ Joshua 6:5. The usual Hebrew name for this (or some similar) instrument is shτphβr. The word used here (karnβ) is, however, common in the same sense in Syriac. flute] pipe, Aram. mashroḳ ?ξtha (from the root sheraḳ ?, to hiss, Heb. ωׁ ?ψχ, Isaiah 5:26), not the word usually rendered ‘flute,’ and found besides (in the O. T.) only in Daniel 3:7; Daniel 3:10; Daniel 3:15. It occurs, though very rarely (P.S[219] Col. 4339), in Syriac in the same sense. [219] .S. R. Payne Smith, Thesaurus Syriacus.harp] or lyre, Aram. kitharos, i.e. the Greek κίθαρις: so Daniel 3:7; Daniel 3:10…
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThat at what time ye hear the sound of the cornet - It would not be practicable to determine with precision what kind of instruments of music are denoted by the words used in this verse.
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
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 golden statue that King Nebuchadnezzar has set up.
that whenever you hear the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music, you fall down and worship the golden image that Nebuchadnezzar the king has set up.
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 golden statue that King Nebuchadnezzar has set up.
When you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the golden statue that King Nebuchadnezzar has erected.
Tyndale line
That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:
that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up;
that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:
That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up.
That when ye heare the sound of the cornet, trumpet, harpe, sackebut, psalterie, dulcimer, and all instruments of musike, ye fall downe and worship the golden image, that Nebuchad-nezzar the King hath set vp,
Strictly literal
that at what time ye hear the sound of the cornet, pipe, lute, sambuca, psaltery, bagpipe, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up;
at the time that ye hear the voice of the cornet, the flute, the harp, the sackbut, the psaltery, the symphony, and all kinds of music, ye fall down and do obeisance to the golden image that Nebuchadnezzar the king hath raised up:
At the time that you hear the voice of the horn, the flute, the harp, the lyre, the stringed instrument, the symphony, and all kinds of music, you fall down and pay respect to the golden image that Nebuchadnezzar the king has raised up:
That at the time when ye do hear the sound of the cornet, flute, guitar, harp, psaltery, bagpipe, and all kinds of music, ye shall fall down and bow yourselves to the golden image which king Nebuchadnezzar hath set up:
that at the time you hear the sound of the horns, flutes, zithers, lyres, harps, and pipes, and all kinds of music, you must fall down and prostrate yourselves to the golden statue that King Nebuchadnezzar has set up.
From the Latin
That in the hour that you shall hear the sound of the trumpet, and of the flute, and of the harp, of the sackbut, and of the psaltery, and of the symphony, and of all kind of music; ye fall down and adore the golden statue which king Nabuchodonosor hath set up.
Simplified
As soon as you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of musical instruments, you must fall to the ground and worship the gold statue that King Nebuchadnezzar has set up.
That when the sound of the horn, pipe, harp, trigon, psaltery, bagpipe, and all sorts of instruments, comes to your ears, you are to go down on your faces in worship before the image of gold which Nebuchadnezzar the king has put up:
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for Daniel 3:5, with 18 of the 21 words matched. The Septuagint’s word order and articles differ from the Hebrew, but the core message remains consistent across both texts.
בְּעִדָּנָ֡א דִּֽי־ תִשְׁמְע֡וּן קָ֣ל קַרְנָ֣א מַ֠שְׁרוֹקִיתָא קַתְר֨וֹס סַבְּכָ֤א פְּסַנְתֵּרִין֙ סוּמְפֹּ֣נְיָ֔ה וְכֹ֖ל זְנֵ֣י זְמָרָ֑א תִּפְּל֤וּן וְתִסְגְּדוּן֙ לְצֶ֣לֶם דַּהֲבָ֔א דִּ֥י הֲקֵ֖ים נְבוּכַדְנֶצַּ֥ר מַלְכָּֽא׃
18 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.
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 3:5
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.
עִדָּן (iddan) refers to a set time or duration, specifically indicating a year. The entries consistently define it as a term for time, with a focus on both general duration and the specific measurement of a year.
עִדָּן n.m. time
base
H5732 עִדָּן
5732 `iddan id-dawn'
(Aramaic) from a root corresponding to that of 5708; a set
time; technically, a year:--time.
see HEBREW for 05708
עִדָּן (id.dan) — time.
1) time
1a) time (of duration)
1b) year
Adj | N-ms | Art — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
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
שְׁמַע (shma`) primarily means 'to hear' and can also imply obedience. It is derived from a root that suggests both hearing and the act of showing oneself obedient. The entries highlight its use in different grammatical forms, including the P'al and Ithpael, indicating a range of meanings from simple hearing to an active response of obedience.
שְׁמַע vb. hear
Pe. hear: = have sense of hearing
Hithpe. shew oneself obedient
base
H8086 שְׁמַע
8086 shma` shem-ah'
(Aramaic) corresponding to 8085:--hear, obey.
see HEBREW for 08085
שְׁמַע (she.ma) — to hear.
1) to hear
1a) (P'al) to hear, have a sense of hearing
1b) (Ithpael) to show oneself obedient
Adj — Verb · Qal · imperfect second person masculine pluralAVqi2mp
קָל (qal) refers to 'voice' or 'sound' in Hebrew. It is noted as an Aramaic term corresponding to the Hebrew word for sound, קוֹל (qol). The entries consistently emphasize its meaning related to auditory phenomena.
H7032 קָל
7032 qal kawl
(Aramaic) corresponding to 6963:--sound, voice.
see HEBREW for 06963
קָל (qal) — voice: sound.
: sound
voice, sound
Aramaic of qol (קוֹל ": sound" H6963H)
קָל (qal) — voice.
: voice
voice, sound
Aramaic of qol (קוֹל ": sound" H6963H)
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…
קֶ֫רֶן (qeren) means 'horn' and can refer to a physical horn, a musical instrument, or a symbolic representation in visions. The word is built from the concept of a horn, and it appears in various contexts, including references to animals.
קֶ֫רֶן n.f. horn
base
H7162 קֶ֫רֶן
7162 qeren keh'-ren
(Aramaic) corresponding to 7161; a horn (literally or for
sound):--horn, cornet.
see HEBREW for 07161
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) as musical instrument
1b) symbolic (in visions)
1c) of an animal
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
horn (Hebrew and Aramaic qeren; keras; for the "ram's horn" (yobhel) of Jos 6 see MUSIC, and for the "inkhorn" of Eze 9 (qeceth) see separate article):
(1) Qeren and keras represent the English "horn" exactly, whether on the animal (Ge 22:13), or used for musical purposes (Jos 6:5; 1Ch 25:5), or for containing a liquid (1Sa 16:1,13; 1Ki 1:39), but in Eze 27:15 the horns of ivory are of course tusks and the "horns" of ebony are small (pointed?) logs. Consequently most of the usages require no explanation.
Horn
Trumpets were at first horns perforated at the tip, used for various purposes (Josh. 6:4,5).
Flasks or vessels were made of horn (1 Sam. 16:1, 13; 1 Kings 1:39).
But the word is used also metaphorically to denote the projecting corners of the altar of burnt offerings (Ex. 27:2) and of incense (30:2). The horns of the altar of burnt offerings were to be smeared with the blood of the slain bullock (29:12; Lev. 4:7-18). The criminal, when his crime was accidental, found an asylum by laying hold of the horns of the altar (1 Kings 1:50; 2:28).
The word "horn" is often used metaphorically to signify strength and honor, because horns are the chief weapons and ornaments of the animals which possess them; hence they are also used as a type of victory. Of strength the horn of the unicorn was the most frequent representative, (33:17) etc., but not always; comp. (1 Kings 22:11) where probably horns of iron, worn defiantly and symbolically on the head, are intended. Among the Druses upon Mount Lebanon the married women wear silver horns on their heads. In the sense of honor, the word horn stands for the abstract "my horn," (Job 16:16) "all the horn of Israel," (1 Samuel 2:3) and so for the supreme authority. It also stands for the concrete , whence it comes to mean king…
Of animals were used as drinking vessels, and to hold ointments, perfumes, etc., 1Sa 16:1 1Ki 1:39. The "horns of the altar" were its four corners and elevation on them, Ex 27:2 30:2. See ALTAR.
The principal defense and ornament of many beasts are in their horns; and hence the horn is often a symbol of strength, honor, and dominion. The Lord exalted the horn of David, and of his people; he breaketh the horn of salvation, and of defiling the horn in the dust, De 33:17 1Sa 2:1,10 Job 16:15 Ps 75:10
מַשְׁרוֹקִי (mashrowqiy) refers to a musical pipe or flute, derived from a root meaning to whistle. The term appears in Aramaic and is associated with the sound produced by such instruments.
[מַשְׁרוֹקִי] n.f. pipe
base
H4953 מַשְׁרוֹקִי
4953 mashrowqiy mash-ro-kee'
(Aramaic) from a root corresponding to 8319; a (musical) pipe
(from its whistling sound):--flute.
see HEBREW for 08319
מַשְׁרוֹקִי (mash.ro.qi) — flute.
pipe
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
floot.
See MUSIC.
Flute
A musical instrument, probably composed of a number of pipes, mentioned Dan. 3:5, 7, 10, 15.
In Matt. 9:23, 24, notice is taken of players on the flute, here called “minstrels” (but in R.V. “flute-players”).
Flutes were in common use among the ancient Egyptians.
(1 Kings 1:40) (marg., PIPE), A musical instrument mentioned amongst others, (Daniel 3:5,7,10,15) as used at the worship of the golden image which Nebuchadnezzar had set up. It bore a close resemblance to the modern flute, and was made of reeds, of copper, and other material. It was the principal wind-instrument.
A soft, sweet-toned wind instrument of music. The word flute is used only in Da 3:5,7,10,15, and is supposed to mean a pipe with two reeds, such as are still to be found in the East. It is blown at the end. See MUSIC, PIPE.
קיתרס (qiytharoc) refers to a musical instrument, specifically a lyre or zither, with origins in Greek. The entries consistently describe it as a type of harp, emphasizing its role in music.
קיתרס Kt, קַתָרֹס Qr, n.[m.] lyre, zither
base
H7030 קיתרס, קַתָרֹס, קִיתָרֹס
7030 qiytharoc kee-thaw-roce'
(Aramaic) of Greek origin; a lyre:--harp.
קַתָרֹס (qi.ta.ros) — lyre.
1) a musical instrument
1a) probably the lyre or zither
Adj — Noun common · both singular absoluteANcbsa
סַבְּכָא (cabbka') refers to a musical instrument, specifically a trigon, which is a triangular stringed instrument similar to a lyre. The term is derived from a root related to another Hebrew word for a lyre, indicating its musical context.
שַׂבְּכָא n.[f.] trigon, mus. instr.
base
H5443 סַבְּכָא
5443 cabbka' sab-bek-aw'
(Aramaic) or sabbka: (Aramaic) {sab-bek- aw'}; from a root
corresponding to 5440; a lyre:--sackbut.
see HEBREW for 05440
שַׂבְּכָא (sab.b.kah) — trigon.
1) trigon, musical instrument
1a) a triangular musical instrument with four strings, similar to a lyre
Adj — Noun common · both singular absoluteANcbsa
פְּסַנְטֵרִין (pesanṭerīn) refers to a triangular stringed instrument, likely a lyre or harp, as noted in the context of Daniel 3:7. The term is derived from the Greek word for psaltery, indicating its use in musical settings.
פְּסַנְטֵרִין n.[m.] a (triangular) stringed instrument;—Dn 3:7
ref
H6460 פְּסַנְטֵרִין
6460 pcanteriyn pes-an-tay-reen'
(Aramaic) or pcanteriyn {pes-an-tay-reen'}; a
transliteration of the Gr. psalterion; a lyre:--psaltery.
פְּסַנְטֵרִין (pe.san.te.rin) — psaltery.
1) a stringed instrument (triangular)
1a) perhaps a lyre or a harp
Adj — Noun common · both singular absoluteANcbsa
harp.
See MUSIC.
Harp
(Heb. kinnor), the national instrument of the Hebrews. It was invented by Jubal (Gen. 4:21). Some think the word kinnor denotes the whole class of stringed instruments. It was used as an accompaniment to songs of cheerfulness as well as of praise to God (Gen. 31:27; 1 Sam. 16:23; 2 Chr. 20:28; Ps. 33:2; 137:2).
In Solomon’s time harps were made of almug-trees (1 Kings 10:11, 12). In 1 Chr. 15:21 mention is made of “harps on the Sheminith;” Revised Version, “harps set to the Sheminith;” better perhaps “harps…
The harp was the national instrument of the Hebrews, and was well known throughout Asia. Moses assigns its invention to Jubal during the antediluvian period. (Genesis 4:21) Josephus records that the harp had ten strings, and that it was played on with the plectrum. Sometimes it was smaller having only eight strings, and was usually played with the fingers.
Hebrew KINNOR, the most ancient and common stringed instrument of the Jews, more properly translated lyre. It was light and portable, and was used on joyful occasions, whether sacred or not. It was invented by Jubal, Ge 4:21 31:27 1Ch 16:5 25:1-5 Ps 81:2. David was a proficient in its use, 1Sa 16:16,23 18:10. The instrument most nearly resembling our harp was the Hebrew NEBEL, translated, psaltery in the Old Testament, Ps 57:8 81:2 92:3 108:2. It had a general triangular shape, and seven to twelve strings, Ps 33:2 144:9. It was played with the hand or with a short…
סוּמְפּוֹנְיָה (cuwmpownyah) refers to a type of musical instrument, specifically a bagpipe or double pipe, possibly akin to panpipes or a dulcimer. The term appears in the Aramaic section of the Old Testament, notably in Daniel 3:10. The entries indicate its Greek origin, but there is no significant disagreement among the lexicons regarding its meaning.
סוּמְפּוֹנְיָה n.f. bag-pipe, or < double pipe or Pan’s pipe
base
H5481 סוּמְפּוֹנְיָה, סוּמְפֹּנְיָה, סִיפֹנְתָא
5481 cuwmpownyah soom-po-neh-yaw'
(Aramaic) or cuwmponyah (Aramaic) {soom-po-neh-yaw'}; or
ciyphonya: (Dan. 3:10) (Aramaic) {see-fo-neh-yaw'}; of Greek
origin; a bagpipe (with a double pipe):--dulcimer.
סוּמְפּוֹנְיָה (sum.po.ne.yah) — bagpipe.
1) a musical instrument, wind instrument, bagpipe, double pipe, panpipes
1a) perhaps dulcimer, panpipes
Adj — Noun common · feminine singular absoluteANcfsa
pip.
See CANDLESTICK; LAMP; MUSIC.
Pipe
(1 Sam. 10:5; 1 Kings 1:40; Isa. 5:12; 30:29). The Hebrew word halil, so rendered, means “bored through,” and is the name given to various kinds of wind instruments, as the fife, flute, Pan-pipes, etc. In Amos 6:5 this word is rendered “instrument of music.” This instrument is mentioned also in the New Testament (Matt. 11:17; 1 Cor. 14:7). It is still used in Palestine, and is, as in ancient times, made of different materials, as reed, copper, bronze, etc.
(Heb. chalil). The Hebrew word so rendered is derived from a root signifying "to bore, perforate" and is represented with sufficient correctness by the English "pipe" or "flute," as in the margin of (1 Kings 1:40) The pipe was the type of perforated wind instruments, as the harp was of stringed instruments. It was made of reed, bronze or copper. It is one of the simplest, and therefore probably one of the oldest, of musical Instruments. It is associated with the tabret as an instrument of a peaceful and social character. The pipe and tabret were used at the banquets of the Hebrews, (Isaiah 5:12) and accompanied the simpler religious services when the young prophets, returning from the high place, caught their inspiration from the harmony, (1 Samuel 10:5) or the pilgrims, on their…
A musical wind instrument, consisting of a tube with holes, like a flute or clarinet, 1Sa 10:5 1Ki 1:40 Isa 5:12 30:29 Jer 48:36 Mt 9:23. The double pipe had two tubes, uniting in the mouthpiece; the tube played with the left hand emitting a few deep sounds, and serving as a base. The Scotch Deputation of Inquiry speak of overtaking among the hills of Judea "an Arab playing with all his might upon a shepherd’s pipe made of two reeds. This was the first time we had seen any marks of joy in the land, for certainly ‘all joy in darkened, the mirth of the land is gone,’" Isa…
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
זַן (zan) is an Aramaic word meaning 'kind' or 'sort.' It is linked to the Hebrew word זַן (zan, H2177), which shares a similar meaning. The entries consistently emphasize its usage in categorizing types or kinds.
[זַן] n.[m.] kind, sort
base
H2178 זַן
2178 zan zan
(Aramaic) corresponding to 2177; sort:--kind.
see HEBREW for 02177
זַן (zan) — kind.
kind, sort
Aramaic of zan (זַן "kind" H2177)
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…
זְמָר (zmar) refers to music, specifically instrumental music. It is derived from the Aramaic root זָמַר (za.mar), which means 'to sing.' The term is associated with the concept of musical expression in the Old Testament.
[זְמָר] n.[m.] music
base
H2170 זְמָר
2170 zmar zem-awr'
(Aramaic) from a root corresponding to 2167; instrumental
music:--musick.
see HEBREW for 02167
זְמָר (ze.mar) — music.
instrumental music, music
Aramaic of za.mar (זָמַר "to sing" H2167)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
mu'-zik:
I. IMPORTANCE
1. The Sole Art Cultivated
2. A Wide Vocabulary of Musical Terms
3. Place in Social and Personal Life
4. Universal Language of Emotions
5. Use in Divine Service
6. Part at Religious Reformations
II. THEORY OF MUSIC
1. Dearth of Technical Information
2. Not Necessarily Unimpressive
III. MUSICAL INSTRUMENTS
1. Strings
2. Winds
3. Percussion Instruments
LITERATURE
I. Importance.
That the Hebrews were in ancient times, as they are at the present day, devoted to the study and practice of music is obvious to every reader of the Old Testament. The references to it are numerous, and are frequently of such a nature as to emphasize its importance. They occur not only in the Psalter, where we might expect them, but in the Historical Books and the Prophets, in narratives and in declamations of the loftiest meaning and most intense seriousness. And the conclusion drawn from a cursory glance is…
Music
Jubal was the inventor of musical instruments (Gen. 4:21). The Hebrews were much given to the cultivation of music. Their whole history and literature afford abundant evidence of this. After the Deluge, the first mention of music is in the account of Laban’s interview with Jacob (Gen. 31:27). After their triumphal passage of the Red Sea, Moses and the children of Israel sang their song of deliverance (Ex. 15).
But the period of Samuel, David, and Solomon was the golden age of Hebrew music, as it was of Hebrew poetry. Music was now for the first time systematically cultivated. It was an essential part of training in the schools of the prophets (1 Sam. 10:5; 19:19-24; 2…
The most ancient music. --The inventor of musical instruments, like the first poet and the first forger of metals, was a Cainite. We learn from (Genesis 4:21) that Jubal the son of Lamech was "the father of all such as handle the harp and organ," that is, of all players upon stringed and wind instruments. The first mentioned of music in the times after the deluge is in the narrative of Laban’s interview with Jacob, (Genesis 32:27) so that, whatever way it was preserved, the practice of music existed in the upland country of Syria, and of the three possible kinds of musical instruments two were known and employed to accompany the song. The three kinds are alluded to in (Job 21:12) On the banks of the Red Sea Moses and the…
The ancient Hebrews had a great taste for music, which they used in their religious services, in their public and private rejoicing, at their weddings and feasts, and even in their mourning. We have in Scripture canticles of joy, of thanksgiving, of praise, of mourning; also mournful elegies or songs, as those of David on the death of Saul and Abner, and the Lamentations of Jeremiah on the destruction of Jerusalem; so, too, songs of victory, triumph, and gratulation, as that which Moses sung after passing the Red Sea, that of Deborah and Barak, and others. The people of God went up to Jerusalem thrice a year, cheered on their way with songs of joy, Ps 84:12 Isa 30:29. The book of Psalms comprises a wonderful variety of inspired pieces for music, and is an inexhaustible treasure…
נְפַל (nephal) primarily means 'to fall.' It is noted in various contexts, including the Aramaic usage that corresponds to a related root. The entries emphasize the action of falling down, but do not provide extensive detail or examples from the Old Testament.
H5308 נְפַל
5308 nphal nef-al'
(Aramaic) corresponding to 5307:--fall (down), have
occasion.
see HEBREW for 05307
נְפַל (ne.phal) — to fall.
1) to fall
1a) (P'al)
1a1) to fall
1a2) to fall down
Adj — Verb · Qal · imperfect second person masculine pluralAVqi2mp
סְגִ֑ד (sgid) means to do homage or worship, indicating an act of prostration or submission. The word is linked to the Aramaic root corresponding to another Hebrew term for worship. The entries consistently emphasize its meaning related to homage without significant disagreement.
סְגִ֑ד vb. do homage
base
H5457 סְגִ֑ד do homage
5457 cgid seg-eed'
(Aramaic) corresponding to 5456:--worship.
see HEBREW for 05456
סְגִ֑ד (se.gid) — to do homage.
1) to prostrate oneself, do homage, worship
1a) (P'al) to do homage
Adj | V-Qal-Imperf-2mp — Conjunction · verb qal second person masculine pluralAC/Vqu2mp
→ Refused by Peter Ac 10:26
→ Paul and Barnabas Ac 14:11-18
→ By the angel seen by John in his vision Re 19:10; 22:8,9
צְלֵם (tselem) refers to an 'image' or 'idol,' derived from a related term. It appears in both Hebrew and Aramaic contexts, emphasizing its use in reference to idolatrous figures. The entries consistently highlight its meaning as a representation or form, with no significant disagreement among the lexicons.
צְלֵם 17 n.m. image
base
H6755 צְלֵם, צֶלֶם, צְלֶם
6755 tselem tseh'-lem
(Aramaic) or tslem (Aramaic) {tsel-em'}; corresponding to
6754; an idolatrous figure:--form, image.
see HEBREW for 06754
צְלֵם (tse.lem) — image.
image, idol
Aramaic of tse.lem (צֶ֫לֶם "image" H6754)
Adj | 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…
דְּהַב (dhab) is an Aramaic word meaning 'gold.' It is derived from the Hebrew word זָהָב (zahav, H2091). The entries consistently identify it as a noun referring to the precious metal.
דְּהַב 23 n.m. gold
base
H1722 דְּהַב
1722 dhab deh-hab'
(Aramaic) corresponding to 2091; gold:--gold(- en).
see HEBREW for 02091
דְּהַב (de.hav) — gold.
gold
Aramaic of za.hav (זָהָב "gold" H2091)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
קוּם (qum) means to rise or stand, and encompasses a range of actions such as establishing, appointing, and enduring. It can denote both physical rising and figurative actions like coming on the scene or being made to stand. The entries reflect various grammatical forms, including P'al, Pael, Aphel, and Hophal, but do not present any significant disagreement among lexicographers.
[קוּם] vb. arise, stand
Pe.
lit. arise
fig. = come on the scene of history
arise (out of inaction), and build
stand
Pa. set up, establish an ordinance
Haph.
set up
lift up one side
establish
appoint
Hoph. be made to stand
base
H6966 קוּם
6966 quwm koom
(Aramaic) corresponding to 6965:--appoint, establish, make,
raise up self, (a-)rise (up), (make to) stand, set (up).
see HEBREW for 06965
קוּם (qum) — to stand: rise.
: rise/get_going
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: raise.
: raise
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: establish.
: establish/stand_firm/confirm/fulfill/fix
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
Adj — Verb · Hiphil · perfect third person masculine singularAVhp3ms
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…