Daniel 4:31 — Word Study
WLCע֗וֹד מִלְּתָא֙ בְּפֻ֣ם מַלְכָּ֔א קָ֖ל מִן־ שְׁמַיָּ֣א נְפַ֑ל לָ֤ךְ אָֽמְרִין֙ נְבוּכַדְנֶצַּ֣ר מַלְכָּ֔א מַלְכוּתָ֖ה עֲדָ֥ת מִנָּֽךְ׃
BSAheavenshâmayin NebuchadnezzarNᵉbûwkadnetstsar [the ruler of Babylon] that the kingdommalkûw [dominion, rule]
| Greek | English | Parsing |
|---|---|---|
| ע֗וֹד | still | Noun common, both singular absolute |
| מִלְּתָא֙ | word the | Noun common feminine singular determined, particle |
| בְּפֻ֣ם | [was] in [the] mouth of | Preposition, noun common both singular construct |
| מַלְכָּ֔א | king the | Noun common both singular determined, particle |
| קָ֖ל | a voice | Noun common, both singular absolute |
| מִן־ | from | Preposition |
| שְׁמַיָּ֣א | heavens the | Noun common masculine plural determined, particle |
| נְפַ֑ל | it fell | Verb, Qal, perfect third person masculine singular |
| לָ֤ךְ | to you | Preposition, suffix |
| אָֽמְרִין֙ | [they are] saying | Verb, Qal, participle (active) masculine plural |
| נְבוּכַדְנֶצַּ֣ר | O Nebuchadnezzar | Noun proper masculine |
| מַלְכָּ֔א | king the | Noun common both singular determined, particle |
| מַלְכוּתָ֖ה | kingdom the | Noun common feminine singular determined, particle |
| עֲדָ֥ת | it has passed away | Verb, Qal, perfect third person feminine singular |
| מִנָּֽךְ׃ | from you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | While the words were still in the king’s mouth, a voice came from heaven: “It is decreed to you, King Nebuchadnezzar, that the kingdom has departed from you. |
| KJV | While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. |
| ASV | While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee: |
| YLT | 'While the word is [in] the king's mouth a voice from the heavens hath fallen: To thee they are saying: O Nebuchadnezzar the king, the kingdom hath passed from thee, |
| WEB | While the word was in the king’s mouth, a voice came from the sky, saying, “O King Nebuchadnezzar, to you it is spoken: ‘The kingdom has departed from you. |
| BBE | While the word was still in the king's mouth, a voice came down from heaven, saying, O King Nebuchadnezzar, to you it is said: The kingdom has gone from you: |
Where they part company is in the phrasing of the decree — see How Translations Differ.
The sentence is structured around a main clause with a subordinate clause providing the decree, emphasizing the suddenness of the divine intervention.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעַיִן
verbא
The sentence as the grammar sees it Open the tree ›
1 of 15 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 4:31
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 Judgment Against Nebuchadnezzargenerated
Daniel 4:31 describes a pivotal moment when King Nebuchadnezzar is confronted by a voice from heaven while he boasts about his achievements. This divine interruption serves as a warning of the consequences of pride and the sovereignty of God over earthly kingdoms. The surrounding verses illustrate the king's arrogance and the impending divine judgment that will lead to his downfall, emphasizing the theme of God's authority over human affairs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 5:4–5 | As they drank the wine, they praised their gods of gold and silver, bronze and iron, wood and stone. |
| 2 | Exodus 15:9–10 | The enemy declared, ‘I will pursue, I will overtake. I will divide the spoils; I will gorge myself on them. I will draw my sword; my hand will destroy them.’ |
| 3 | Job 20:23 | When he has filled his stomach, God will vent His fury upon him, raining it down on him as he eats. |
| 4 | Luke 12:20 | But God said to him, ‘You fool! This very night your life will be required of you. Then who will own what you have accumulated?’ |
| 5 | Acts 12:22–23 | And they began to shout, “This is the voice of a god, not a man!” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — מִלְּתָא, mi.le.Ta'generated
The word מִלְּתָא (mi.le.Ta') means 'word' or 'thing' in Aramaic, often used to denote a command or important matter. It is derived from a root that conveys the act of speaking or declaring, indicating that what is being said carries weight and significance.
In this verse, it refers to the words that were still in the king's mouth, highlighting the immediacy of the divine response to his speech. The use of this term underscores the contrast between human declarations and divine authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which aligns closely with the KJV and ASV in its rendering of the events.
Sentence Structuregenerated
The main verb is נְפַ֑ל, it fell, which governs the entire sentence. The structure consists of a subject, a prepositional phrase indicating the source of the voice, and additional clauses that elaborate on the decree.
The sentence begins with the adverbial ע֗וֹד, still, setting the scene as the king speaks. The arrangement emphasizes the immediacy of the divine intervention, contrasting the king's words with the authoritative decree from heaven.
Septuagint Backgroundgenerated
The Septuagint translates מִלְּתָא as συντελείᾳ, which implies a completeness or fulfillment of a command. This choice suggests an interpretation that emphasizes the finality of the decree.
The Greek rendering reflects a broader scope of meaning than the Aramaic, indicating not just a word but the totality of the command being issued from heaven.
In plain words — the whole versegenerated
Daniel 4:31 describes how, while King Nebuchadnezzar was speaking, a voice from heaven interrupted him, declaring that his kingdom had been taken away. This moment highlights the consequences of pride and the authority of God over earthly rulers.
Frequently Asked Questionsgenerated
The voice signifies God's immediate intervention and authority over Nebuchadnezzar's rule, declaring the king's loss of dominion.
The timing emphasizes the contrast between the king's prideful speech and the swift judgment from God, illustrating the theme of divine sovereignty.
This verse warns against pride and self-exaltation, showing that even powerful rulers are subject to God's authority and judgment.
It highlights the ongoing theme of God's sovereignty in the face of human arrogance, a central message throughout the Book of Daniel.
Reflection Questionsgenerated
- In what ways do I see pride affecting my own life or the lives of those around me?
- How can I remind myself of God's authority over my circumstances when I face challenges?
- What steps can I take to cultivate humility in my daily interactions?
- How does this passage encourage me to trust in God's plans rather than my own understanding?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, noting the divine verdict received by Nebuchadnezzar in response to his prideful aspirations.
Since he dreamed of going up to heaven, he received the verdict from there; and since he was not satisfied with the palace here below, and instead at the same time he insanely hankered after one on high,Early Church Fathers on Daniel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhile the word was in the king's mouth, there fell a voice from heaven,.... Before the king had done speaking in the above boasting manner, an articulate voice from heaven was heard by him, and all
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhile the word was in the king's mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere fell a voice from heaven: this made the judgment more remarkable, and argued the sin more provoking, and the anger of God more just against him. Sudden judgments are most dreadful; whereof we have many instances, as in Herod, Elymas, Ananias and Sapphira, &c.: this voice was from God; it also was loud, and clearly perceived by the king and them about him, which the dream intimated more obscurely. Not the kingdom, but the administration of the government, was transferred to others.
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:31 While the word [was] in the king’ s mouth, there fell a voice from heaven, [saying], O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. Ver. 31. While the word was in the king’ s mouth.] So quick is God usually in his executions, when men are once come to the height of pride, and do invade his glory, affront his majesty. There fell a voice from heaven.] By the ministry of the angels, who do extremely hate proud persons, and are ready to speak and act aught against them. O king Nebuehadnezzar.] Not now Nebuchadnezzar my servant, as once, but mine opposite, and therefore the object of my wrath. Alexander the Great rewarded his soldier that fetched his…
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) A voice.—By this he would be reminded of his dream (Daniel 4:14), when he heard the watcher “cry aloud.”
Read Charles John Ellicott on Daniel 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. While the word was in the king's mouth] How awful to a victorious and proud king: "Thy kingdom is departed from thee!" All thy goods and gods are gone in a moment!
Read AdamClarke on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges31. The divine rebuke alights immediately upon the king. there fell a voice from heaven] such as was called by the later Jews a Bath Ḳ ?ôl, lit. ‘the daughter of a voice’ (the accompanying verb being usually ‘came forth’), the term applied by them to a divine voice unaccompanied by any visible manifestation. Cf. Apoc. of Baruch, xiii. 1, ‘a voice came from heaven,’ xxii. 1; and see further Weber, System der Altsynag. Theol. p. 187 f., Dalman, Die Worte Jesu, p. 167 f., Edersheim, Life and Times of Jesus, i. 286, and the particulars given in Hamburger’s Real-Encyclop. für Bibel u. Talmud, vol. ii., s. v. Bathkol. The voices from heaven in the N.T. (as Matthew 3:17; Matthew 17:5; John 12:28…
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleWhile the word was in the king’s mouth - In the very act of speaking - thus showing that there could be no doubt as to the connection between the crime and the punishment.
Read Albert Barnes on Daniel 4 →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
While the words were still in the king’s mouth, a voice came from heaven: “It is decreed to you, King Nebuchadnezzar, that the kingdom has departed from you.
While the word was in the king’s mouth, a voice came from the sky, saying, “O King Nebuchadnezzar, to you it is spoken: ‘The kingdom has departed from you.
While the words were still in the king’s mouth, a voice came from heaven: “It is decreed to you, King Nebuchadnezzar, that the kingdom has departed from you.
While these words were still on the king’s lips, a voice came down from heaven: “It is hereby announced to you, King Nebuchadnezzar, that your kingdom has been removed from you!
Tyndale line
While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.
While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee:
While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken: the kingdom is departed from thee.
While the word was in the king's mouth, there fell a voice from heaven, saying , O king Nebuchadnezzar, to thee it is spoken; The kingdom hath departed from thee.
And at the ende of these dayes I Nebuchad-nezzar lift vp mine eyes vnto heauen, and mine vnderstanding was restored vnto me, and I gaue thankes vnto the most High, and I praysed and honoured him that liueth for euer, whose power is an euerlasting power, and his kingdome is from generation to generation.
Strictly literal
While the word was in the king's mouth, there fell a voice from the heavens: King Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee;
'While the word is [in] the king's mouth a voice from the heavens hath fallen: To thee they are saying: O Nebuchadnezzar the king, the kingdom hath passed from thee,
While the word is [in] the king’s mouth a voice from the heavens has fallen: “They are saying to you: O Nebuchadnezzar the king, the kingdom has passed from you,
(4:28) The word was still in the king's mouth, when there fell a voice from heaven, [saying,] To thee it is said, O king Nebuchadnezzar, The kingdom departeth from thee.
While the words were still on the lips of the king, a voice came from heaven: “King Nebuchadnezzar, it is announced to you that this kingdom has been taken away from you.
From the Latin
Now at the end of the days, I Nabuchodonosor lifted up my eyes to heaven, and my sense was restored to me: and I blessed the most High, and I praised and glorified him that liveth for ever: for his power is an everlasting power, and his kingdom is to all generations.
Simplified
The words were still on the king's lips when a voice came from heaven, “King Nebuchadnezzar, this is what is decreed concerning you: the kingdom has been taken away from you.
While the word was still in the king's mouth, a voice came down from heaven, saying, O King Nebuchadnezzar, to you it is said: The kingdom has gone from you:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show some agreement, with 8 of the 15 words matched between them. However, the Septuagint's word order and structure differ, indicating a distinct interpretive approach.
ע֗וֹד מִלְּתָא֙ בְּפֻ֣ם מַלְכָּ֔א קָ֖ל מִן־ שְׁמַיָּ֣א נְפַ֑ל לָ֤ךְ אָֽמְרִין֙ נְבוּכַדְנֶצַּ֣ר מַלְכָּ֔א מַלְכוּתָ֖ה עֲדָ֥ת מִנָּֽךְ׃
8 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 4:31
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.
עוֹד adv. still, Dn 4:28
ref
H5751 עוֹד
5751 `owd ode
(Aramaic) corresponding to 5750:--while.
see HEBREW for 05750
עוֹד (od) — still.
still, while, yet
Aramaic of od (עוֹד "still" H5750)
ANcbsa — Noun common · both singular absoluteANcbsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
ANcfsd/Ta — Noun common feminine singular determined · particleANcfsd/Ta
Word, The
(Gr. Logos), one of the titles of our Lord, found only in the writings of John (John 1:1-14; 1 John 1:1; Rev. 19:13). As such, Christ is the revealer of God. His office is to make God known. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). This title designates the divine nature of Christ. As the Word, he “was in the beginning” and “became flesh.” “The Word was with God ” and “was God,” and was the Creator of all things (comp. Ps.33: 6; 107:20; 119:89; 147:18; Isa. 40:8).
פֻּם (pum) means 'mouth' in Aramaic, likely derived from the Hebrew word for 'lip' (פֶּה, peh). The entries indicate that it can refer to the mouth in both a literal and figurative sense.
H6433 פֻּם
6433 pum poom
(Aramaic) probably for 6310; the mouth (literally or
figuratively):--mouth.
see HEBREW for 06310
פֻּם (pum) — mouth.
mouth
Aramaic of peh (פֶּה ": lip" H6310)
AR/Ncbsc — 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…
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
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…
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)
ANcbsa — Noun common · both singular absoluteANcbsa
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR — PrepositionAR
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
Adj | N-mp | Art — Noun common masculine plural determined · particleANcmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
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
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
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)
AVqrmpa — Verb · Qal · participle (active) masculine pluralAVqrmpa
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
ANcbsd/Ta — 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…
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
Adj | N-fs | Suff — Noun common feminine singular determined · particleANcfsd/Ta
עֲדָה (*ada'*) is a Hebrew verb meaning to pass on, pass away, or remove. It can be used in various forms, such as to pass over or to take away. The entries indicate that it has a range of meanings related to movement or transition, but there is no significant disagreement among the lexicons.
[עֲדָה] vb. pass on, away
Pe.
pass on, over
pass away
Haph. take away
base
H5709 עֲדָה, עֲדָא
5709 `ada' ad-aw'
(Aramaic) or adah (Aramaic) {ad-aw'}; corresponding to
5710:--alter, depart, pass (away), remove, take (away).
see HEBREW for 05710
עֲדָה (a.dah) — to pass on/over/away.
1) to pass on, pass away
1a)(P'al)
1a1) to pass on, pass over
1a2) to pass away
1b) (Aphel) to take away, remove, depose
AVqp3fs — Verb · Qal · perfect third person feminine singularAVqp3fs
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR/Sp2ms — Preposition · suffixAR/Sp2ms