Daniel 4:34 — Word Study
WLCוְלִקְצָ֣ת יֽוֹמַיָּה֩ אֲנָ֨ה נְבוּכַדְנֶצַּ֜ר עַיְנַ֣י׀ לִשְׁמַיָּ֣א נִטְלֵ֗ת וּמַנְדְּעִי֙ עֲלַ֣י יְת֔וּב וּלְעִלָּאָה֙ בָּרְכֵ֔ת וּלְחַ֥י עָלְמָ֖א שַׁבְּחֵ֣ת וְהַדְּרֵ֑ת דִּ֤י שָׁלְטָנֵהּ֙ שָׁלְטָ֣ן עָלַ֔ם וּמַלְכוּתֵ֖הּ עִם־ דָּ֥ר וְדָֽר׃
BSAIʼănâʼ NebuchadnezzarNᵉbûwkadnetstsar [the king of Babylon] to heavenshâmayin [the sky and the abode of God] and I honoredshᵉbach [glorified and magnified] and glorifiedhădar
| Greek | English | Parsing |
|---|---|---|
| וְלִקְצָ֣ת | and to [the] end of | Conjunction, preposition, noun common both singular construct |
| יֽוֹמַיָּה֩ | days the | Noun common masculine plural determined, particle |
| אֲנָ֨ה | I | Pronoun |
| נְבוּכַדְנֶצַּ֜ר | Nebuchadnezzar | Noun proper masculine |
| עַיְנַ֣י׀ | eye my | Noun common masculine plural construct, suffix |
| לִשְׁמַיָּ֣א | to heavens the | Preposition, noun common masculine plural determined, particle |
| נִטְלֵ֗ת | I lifted | Verb, Qal, perfect first person common singular |
| וּמַנְדְּעִי֙ | and understanding my | Conjunction, noun common both singular construct, suffix |
| עֲלַ֣י | on me | Preposition, suffix |
| יְת֔וּב | it returned | Verb, Qal, imperfect third person masculine singular |
| וּלְעִלָּאָה֙ | and the object marker Most High the | Conjunction, preposition, particle |
| בָּרְכֵ֔ת | I blessed | Verb, Piel, perfect first person common singular |
| וּלְחַ֥י | and the object marker [the] [one] living of | Conjunction, preposition |
| עָלְמָ֖א | perpetuity | Noun common both singular determined, particle |
| שַׁבְּחֵ֣ת | I praised | Verb, Piel, perfect first person common singular |
| וְהַדְּרֵ֑ת | and I glorified | Conjunction, verb piel perfect first person common singular |
| דִּ֤י | that | Conjunction |
| שָׁלְטָנֵהּ֙ | dominion his | Noun common both singular construct, suffix |
| שָׁלְטָ֣ן | [is] a dominion of | Noun common, both singular construct |
| עָלַ֔ם | perpetuity | Noun common, both singular absolute |
| וּמַלְכוּתֵ֖הּ | and kingdom his | Conjunction, noun common feminine singular construct, suffix |
| עִם־ | [is] with | Preposition |
| דָּ֥ר | generation | Noun common, both singular absolute |
| וְדָֽר׃ | and generation | Conjunction, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But at the end of those days I, Nebuchadnezzar, looked up to heaven, and my sanity was restored to me. Then I praised the Most High, and I honored and glorified Him who lives forever: “For His dominion is an everlasting dominion, and His kingdom endures from generation to generation. |
| KJV | And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: |
| ASV | And at the end of the days I, Nebuchadnezzar, lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honored him that liveth for ever; for his dominion is an everlasting dominion, and his kingdom from generation to generation; |
| YLT | 'And at the end of the days I, Nebuchadnezzar, mine eyes to the heavens have lifted up, and mine understanding unto me returneth, and the Most High I have blessed, and the Age-during Living One I have praised and honoured, whose dominion [is] a dominion age-during, and His kingdom with generation and generation; |
| WEB | At the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me; and I blessed the Most High, and I praised and honored him who lives forever, for his dominion is an everlasting dominion, and his kingdom from generation to generation. |
| BBE | And at the end of the days, I, Nebuchadnezzar, lifting up my eyes to heaven, got back my reason, and, blessing the Most High, I gave praise and honour to him who is living for ever, whose rule is an eternal rule and whose kingdom goes on from generation to generation. |
Translations agree on the rendering of שַׁבְּחֵ֣ת as 'I praised.'
The verse contains a main clause followed by a series of subordinate phrases that elaborate on Nebuchadnezzar's actions and the nature of God's dominion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדִּי
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 4:34
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 Restoration of Nebuchadnezzargenerated
Daniel 4:34 describes the moment Nebuchadnezzar, after a period of madness, looks to heaven and acknowledges God's authority. This marks a pivotal change in his understanding and relationship with the divine. It follows a time of humiliation and serves as a testament to God's ultimate power over earthly rulers, as seen in the preceding and following verses that highlight the consequences of pride and the restoration of sanity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:16–26 | Let his mind be changed from that of a man, and let him be given the mind of a beast till seven times pass him by. |
| 2 | Psalm 121:1 | I lift up my eyes to the hills. From where does my help come? |
| 3 | Psalm 123:1 | I lift up my eyes to You, the One enthroned in heaven. |
| 4 | Psalm 130:1–2 | Out of the depths I cry to You, O LORD! |
| 5 | Jonah 2:2–4 | saying: “In my distress I called to the LORD, and He answered me. From the belly of Sheol I called for help, and You heard my voice. |
The Treasury of Scripture Knowledge — 38 references, hung on the phrase they belong to
The Key Word — שַׁבְּחֵ֣ת, sha.be.Chetgenerated
The word שַׁבְּחֵ֣ת (sha.be.Chet) is a verb in the Piel form, meaning 'to praise' or 'to glorify.' It emphasizes an act of adoration, particularly towards God. This word reflects Nebuchadnezzar's deep respect and acknowledgment of God's greatness after his sanity is restored.
In this context, the act of praising is not merely a ritual; it signifies a transformation in Nebuchadnezzar's heart and mind, recognizing the supremacy of the Most High. This aligns with the broader theme of the book of Daniel, where the sovereignty of God is a central focus.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of שַׁבְּחֵ֣ת as 'I praised.' The Berean Standard Bible, KJV, and ASV all use 'I praised,' while the YLT and WEB also maintain this rendering.
Sentence Structuregenerated
The verse centers around the finite verb נִטְלֵ֗ת, I lifted, which governs the main actions in the sentence. The structure includes a series of phrases that describe the subject's actions and feelings, highlighting the restoration of sanity and the subsequent praise offered to God.
The arrangement of the Hebrew words emphasizes the sequence of Nebuchadnezzar's experience: from looking up to heaven to the restoration of his sanity, culminating in his praise and glorification of the Most High.
Septuagint Backgroundgenerated
The Septuagint renders the key terms with οὐρανὸν for 'heaven,' indicating a direct translation that maintains the concept of the divine abode. This choice reflects an understanding of God's sovereignty in the heavenly realm.
The use of πάντα for 'all' emphasizes the comprehensive nature of God's dominion, aligning with the Aramaic concepts in the Hebrew text.
In plain words — the whole versegenerated
Daniel 4:34 recounts how Nebuchadnezzar, after a time of madness, looked up to heaven and regained his sanity. He then praised God, recognizing His eternal dominion and kingdom. This moment marks a significant change in Nebuchadnezzar's understanding of God's authority and his own position.
Frequently Asked Questionsgenerated
Looking up to heaven signifies Nebuchadnezzar's acknowledgment of God's authority and his recognition of the divine order after a period of madness.
This act of praise indicates a transformation in Nebuchadnezzar's heart, showing humility and recognition of God's sovereignty over all.
This phrase emphasizes that God's rule is eternal and unchanging, contrasting with the temporary nature of earthly kingdoms.
This verse highlights the theme of God's sovereignty and the consequences of pride, illustrating how even a powerful king must recognize God's ultimate authority.
Reflection Questionsgenerated
- In what ways have I recognized God's sovereignty in my own life?
- How can I show praise and honor to God in my daily actions?
- What lessons can I learn from Nebuchadnezzar's transformation?
- How do I respond to moments of humility in my own life?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse, noting Nebuchadnezzar's acknowledgment of God's sovereignty and the significance of his praise.
“My reason returned to me,” that is, I was made again master of my own mind, and certainly returned to my senses. “I blessed the Most High, who does what he wills,” that is,Early Church Fathers on Daniel 4 →
Verse 34. "'I, Nebuchadnezzar, lifted mine eyes toward heaven, and my intelligence returned to me.'" Had he not raised his eyes towards heaven, he would not have regained his former intelligence.Early Church Fathers on Daniel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd at the end of the days,.... Of the time fixed in the dream; that is, at the end of seven years, as Jarchi rightly interprets it; this according to Bishop Usher (n), Dean Prideaux (o), and Mr.
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever,
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMine understanding returned unto me; God shined upon his soul, and gave him understanding to reflect upon his condition, to consider his sad state, and the causes of it. I blessed the Most High; by prayer and praise adoring the justice and mercy of God towards him, giving God the glory of his sovereignty and unchangeableness, .
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:34 And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion [is] an everlasting dominion, and his kingdom [is] from generation to generation:Ver. 34. And at the end of the days.] When my pride was now subdued, but hardly to sound conversion. I Nebuehadnezzar lift up mine eyes.] Happy he if with Simeon his eyes had seen God’ s salvation. Many are humbled but not humble, low but not lowly. And mine understanding returned.] The use of his reason, whereof he had been bereft, and an opinion put into him that he was a beast. Mad men…
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) Lifted up mine eyes.—A sign of seeking help from heaven, as Psalms 123:1. By his “understanding” is not meant his consciousness so much as his sense of personality, which had been lost for a time. Whose dominion . . .—These words, like those in Daniel 4:3, recall Psalms 145:13; and the next verse is not unlike Isaiah 40:17; Isaiah 43:13; Isaiah 43:21. It is hard to suppose that the king was so thoroughly versed in the Hebrew Scriptures that he should be able to make use of them as doxologies. This gives support to the conjecture that the letter was composed by Daniel and not by the king.
Read Charles John Ellicott on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges34–37. At the end of the appointed time, Nebuchadnezzar’s reason returned to him: he owned the sovereignty of the Most High, and was restored to his kingdom; and now, in thankful acknowledgement of His power, he issues his present proclamation.
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd at the end of the days - That is, the time designated; to wit, the “seven times” that were to pass over him. I Nebuchadnezzar lifted up mine eyes unto heaven - Probably the first thing that indicated returning reason.
Read Albert Barnes on Daniel 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34, 35. This is a dramatic representation of the king’s thankfulness. It is not to be regarded as literally a royal and public proclamation by Nebuchadnezzar of his own insanity and vanity. (Compare note Daniel 4:1-3). The LXX.
Read Daniel Denison Whedon 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
But at the end of those days I, Nebuchadnezzar, looked up to heaven, and my sanity was restored to me. Then I praised the Most High, and I honored and glorified Him who lives forever: “For His dominion is an everlasting dominion, and His kingdom endures from generation to generation.
At the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me; and I blessed the Most High, and I praised and honored him who lives forever, for his dominion is an everlasting dominion, and his kingdom from generation to generation.
But at the end of those days I, Nebuchadnezzar, looked up to heaven, and my sanity was restored to me. Then I praised the Most High, and I honored and glorified Him who lives forever: “For His dominion is an everlasting dominion, and His kingdom endures from generation to generation.
But at the end of the appointed time I, Nebuchadnezzar, looked up toward heaven, and my sanity returned to me. I extolled the Most High, and I praised and glorified the one who lives forever. For his authority is an everlasting authority, and his kingdom extends from one generation to the next.
Tyndale line
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:
And at the end of the days I, Nebuchadnezzar, lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honored him that liveth for ever; for his dominion is an everlasting dominion, and his kingdom from generation to generation;
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honoured him that liveth for ever; for his dominion is an everlasting dominion, and his kingdom from generation to generation:
And at the end of the days I Nebuchadnezzar lifted up my eyes to heaven, and my understanding returned to me, and I blessed the most High, and I praised and honored him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:
Now therefore I Nebuchad-nezzar prayse and extoll and magnifie the King of heauen, whose workes are all trueth, and his wayes iudgement, and those that walke in pride, he is able to abase.
Strictly literal
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto the heavens, and mine understanding returned unto me, and I blessed the Most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation.
'And at the end of the days I, Nebuchadnezzar, mine eyes to the heavens have lifted up, and mine understanding unto me returneth, and the Most High I have blessed, and the Age-during Living One I have praised and honoured, whose dominion [is] a dominion age-during, and His kingdom with generation and generation;
“And at the end of the days I, Nebuchadnezzar, have lifted up my eyes to the heavens, and my understanding returns to me, and I have blessed the Most High, and the Perpetual Living One I have praised and honored, whose dominion [is] a continuous dominion, and His kingdom with generation and generation;
(4:31) But at the end of the days I Nebuchadnezzar lifted up my eyes unto heaven, and my understanding returned unto me, and I blessed the Most High, and I praised and glorified the Everliving, whose dominion is an everlasting dominion, and whose kingdom is over every generation;
At the end of the days I, Nebuchadnezzar, raised my eyes toward heaven, and my sanity was given back to me. “I praised the Most High, and I honored and glorified the one who lives forever. For his reign is an everlasting reign, and his kingdom endures from all generations to all generations.
From the Latin
Therefore I Nabuchodonosor do now praise, and magnify, and glorify the King of heaven: because all his works are true, and his ways judgments, and them that walk in pride he is able to abase.
Simplified
Once the time had passed, I, Nebuchadnezzar, looked up to heaven and my sanity returned to me. I blessed and praised the Most High and worshiped the One who lives forever. His rule is an eternal rule, and his kingdom lasts for all generations.
And at the end of the days, I, Nebuchadnezzar, lifting up my eyes to heaven, got back my reason, and, blessing the Most High, I gave praise and honour to him who is living for ever, whose rule is an eternal rule and whose kingdom goes on from generation to generation.
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 agreement in the overall message of the verse, though the Septuagint's word count is fewer, indicating a more concise rendering. The Septuagint does not fully match the Hebrew text word-for-word, but the core ideas remain consistent.
וְלִקְצָ֣ת יֽוֹמַיָּה֩ אֲנָ֨ה נְבוּכַדְנֶצַּ֜ר עַיְנַ֣י׀ לִשְׁמַיָּ֣א נִטְלֵ֗ת וּמַנְדְּעִי֙ עֲלַ֣י יְת֔וּב וּלְעִלָּאָה֙ בָּרְכֵ֔ת וּלְחַ֥י עָלְמָ֖א שַׁבְּחֵ֣ת וְהַדְּרֵ֑ת דִּ֤י שָׁלְטָנֵהּ֙ שָׁלְטָ֣ן עָלַ֔ם וּמַלְכוּתֵ֖הּ עִם־ דָּ֥ר וְדָֽר׃
6 of the 24 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 4:34
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.
קְצָת (qtsath) means 'end' or 'part' in Aramaic, and is related to the Hebrew word for 'end' (קֵץ, H7117). The entries indicate that it covers the concept of an ending or a portion.
H7118 קְצָת
7118 qtsath kets-awth'
(Aramaic) corresponding to 7117:--end, partly.
see HEBREW for 07117
קְצָת (qe.tsat) — end.
end, part
Aramaic of qe.tsat (קְצָת "end" H7117)
AC/R/Ncbsc — Conjunction · preposition · noun common both singular constructAC/R/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…
יוֹם (yowm) means 'day' and refers to a twenty-four hour period, especially when specified by a number. It can also denote a time or period in a broader sense. The entries do not indicate any significant disagreement among lexicons.
H3118 יוֹם
3118 yowm yome
(Aramaic) corresponding to 3117; a day:--day (by day), time.
see HEBREW for 03117
יוֹם (yom) — day.
1) day
2) day always refers to a twenty-four hour period when the word is modified by a definite or cardinal number
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
The Hebrew word אֲנָא (H576) is an Aramaic term meaning 'I' or 'me,' typically used for emphasis. It is derived from the lemma אֲנִי (H589), which also means 'I.' The entries consistently identify it as a first-person singular pronoun.
אֲנָא: v. אֲנָה
base
אֲנָה pr.1s. I
base
H576a אֲנָא: v. אֲנָה H576b אֲנָה pr. 1 s. I
576 'ana' an-aw'
(Aramaic) or .anah (Aramaic) {an-aw'}; corresponding to 589;
I:--I, as for me.
see HEBREW for 0589
אֲנָא (a.na) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
אֲנָה (a.nah) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Adj — PronounAPp1bs
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
עַ֫יִן (ayin) means 'eye' in Hebrew and is also noted in Aramaic. The entries consistently define it as a noun referring to the physical eye, with no significant disagreement among the lexicons.
[עַ֫יִן] n.f. eye
base
H5870 עַ֫יִן
5870 `ayin ah'-yin
(Aramaic) corresponding to 5869; an eye:--eye.
see HEBREW for 05869
עַ֫יִן (a.yin) — eye.
eye
Aramaic of a.yin (עַ֫יִן ": eye" H5869A)
ANcmpc/Sp1bs — Noun common masculine plural construct · suffixANcmpc/Sp1bs
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 | Art — Preposition · noun common masculine plural determined · particleAR/Ncmpd/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.
נְטַל (ntal) means to lift or take up. It is noted in various forms, including a P'al (to lift) and P'il (to be lifted). The word is related to the Aramaic form corresponding to another Hebrew root, נָטַל (H5190).
[נְטַל] vb. lift
Pe.
Pe‛îl be lifted
base
H5191 נְטַל
5191 ntal net-al'
(Aramaic) corresponding to 5190; to raise:--take up.
see HEBREW for 05190
נְטַל (ne.tal) — to lift.
1) to lift
1a) (P'al) to lift, lift up
1b) (P'il) to be lifted
AVqp1cs — Verb · Qal · perfect first person common singularAVqp1cs
מַנְדַּע (manda) is an Aramaic word meaning knowledge or the power of knowing. It corresponds to the Hebrew word מַדָּע (mad.da, H4093) and covers concepts like wisdom, intelligence, and understanding. The entries consistently emphasize its relation to knowledge without significant disagreement.
מַנְדַּע n.[m.] knowledge, power of knowing
base
H4486 מַנְדַּע
4486 manda` man-dah'
(Aramaic) corresponding to 4093; wisdom or
intelligence:--knowledge, reason, understanding.
see HEBREW for 04093
מַנְדַּע (man.da) — knowledge.
knowledge, power of knowing
Aramaic of mad.da (מַדָּע "knowledge" H4093)
AC/Ncbsc/Sp1bs — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp1bs
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
AR/Sp1bs — Preposition · suffixAR/Sp1bs
תּוּב (tuv) means to return or come back, with various nuances including to restore or reply. It is built from the root meaning of returning, and can imply answering or giving back. The entries suggest a focus on the concepts of restoration and response, but do not provide specific verse references.
[תּוּב] vb. return
Pe. of brightness
Haph.
restore
return
base
H8421 תּוּב
8421 tuwb toob
(Aramaic) corresponding to 7725, to come back; specifically
(transitive and ellip.) to reply:--answer, restore, return
(an answer).
see HEBREW for 07725
תּוּב (tuv) — to return: return.
: return
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
תּוּב (tuv) — to return: rescue.
: rescue/restore
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
תּוּב (tuv) — to return: reply.
: reply
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
AVqi3ms — Verb · Qal · imperfect third person masculine singularAVqi3ms
עִלַּי (illay) is an Aramaic word meaning 'Most High' or 'highest.' It is derived from a related term that also conveys the idea of being 'upper.' The entries consistently emphasize its use in a supreme context, particularly referring to God.
[עִלַּי] adj. highest
base
H5943 עִלַּי
5943 `illay il-lah'-ee
(Aramaic) corresponding to 5942; supreme (i.e. God):--(most)
high.
see HEBREW for 05942
עִלַּי (il.lay) — Most High.
highest, the Most High
Aramaic of il.li (עִלִּי "upper" H5942)
AC/R/Aabsd/Ta — Conjunction · preposition · particleAC/R/Aabsd/Ta
בְּרַךְ (berakh) primarily means to bless or kneel. It encompasses the act of kneeling in prayer and the state of being blessed, with forms indicating both active and passive uses. The word is linked to the Aramaic root corresponding to another Hebrew term for blessing.
[בְּרַךְ] vb. kneel, bless
Pe.
act. kneeling on his knees (in prayer).
pass. blessed (be) the God, etc.
Pa. bless, praise
base
H1289 בְּרַךְ
1289 brak ber-ak'
(Aramaic) corresponding to 1288:--bless, kneel.
see HEBREW for 01288
בְּרַךְ (be.rakh) — to bless.
1) to bless, kneel
1a) (P'al)
1a1) kneeling (participle)
1a2) to be blessed
1b) (Pael) to bless, praise
AVpp1cs — Verb · Piel · perfect first person common singularAVpp1cs
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
חַי (chay) means 'alive' or 'living' and can also refer to 'life' in a plural form. It is derived from the Aramaic root related to the concept of being alive. The entries consistently emphasize its connection to life and liveliness.
חַי adj. living (BH id.)
base
H2417 חַי
2417 chay khah'-ee
(Aramaic) from 2418; alive; also (as noun in plural)
life:--life, that liveth, living.
see HEBREW for 02418
חַי (chay) — living.
alive, living, life
Aramaic of chay (חַי "alive" H2416A)
AC/R/Aabsc — Conjunction · prepositionAC/R/Aabsc
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…
עָלַם (alam) refers to concepts of perpetuity and antiquity, indicating a sense of time that is indefinite, whether in the future or the past. It is often used adverbially to mean 'forever' or 'lasting.' The term is linked to the Aramaic word for 'old' and is associated with Strong's H5769.
עָלַם n.[m.] perpetuity, antiquity
base
H5957 עָלַם
5957 `alam aw-lam'
(Aramaic) corresponding to 5769; remote time, i.e. the future
or past indefinitely; often adverb, forever:--for ((n-))ever
(lasting), old.
see HEBREW for 05769
עָלַם (a.lam) — perpetuity.
perpetuity, antiquity, for ever
Aramaic of o.lam (עוֹלָם ": old" H5769J)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
שְׁבַח (shbach) means to praise or laud, with a specific emphasis on adulation and adoration. It is an Aramaic term related to the Hebrew root שָׁבַח (sha.vach). The entries consistently highlight its use in a context of praise, but do not specify particular verses.
[שְׁבַח] vb. Pa. laud, praise
base
H7624 שְׁבַח
7624 shbach sheb-akh'
(Aramaic) corresponding to 7623; to adulate, i.e.
adore:--praise.
see HEBREW for 07623
שְׁבַח (she.vach) — to praise.
(Pael) to laud, praise, adulate, adore
Aramaic of sha.vach (שָׁבַח "to praise" H7623B)
Adj — Verb · Piel · perfect first person common singularAVpp1cs
הֲדַר (hadar) means to honor or glorify, particularly in relation to God. It is derived from a related Aramaic term and is used in a figurative sense to indicate magnification or glorification. The entries consistently emphasize its application in honoring God.
[הֲדַר] vb. Pa. glorify God
base
H1922 הֲדַר
1922 hadar had-ar'
(Aramaic) corresponding to 1921; to magnify
(figuratively):--glorify, honour.
see HEBREW for 01921
הֲדַר (ha.dar) — to honor.
(Pael) to glorify (God)
Aramaic of ha.dar (הָדַר "to honor" H1921)
Adj | V-Piel — Conjunction · verb piel perfect first person common singularAC/Vpp1cs
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
The Hebrew word שׇׁלְטָן (*sholtan*) means dominion or sovereignty. It is derived from the root related to authority and can refer to both abstract and concrete forms of rule, including a realm. The entries consistently emphasize its meaning related to control and governance.
שׇׁלְטָן n.m. dominion
base
H7985 שׇׁלְטָן dominion
7985 sholtan shol-tawn'
(Aramaic) from 7981; empire (abstractly or
concretely):--dominion.
see HEBREW for 07981
שׇׁלְטָן (shol.tan) — dominion.
1) dominion, sovereignty
1a) dominion, sovereignty
1b) realm
ANcbsc/Sp3ms — Noun common both singular construct · suffixANcbsc/Sp3ms
The Hebrew word שׇׁלְטָן (*sholtan*) means dominion or sovereignty. It is derived from the root related to authority and can refer to both abstract and concrete forms of rule, including a realm. The entries consistently emphasize its meaning related to control and governance.
שׇׁלְטָן n.m. dominion
base
H7985 שׇׁלְטָן dominion
7985 sholtan shol-tawn'
(Aramaic) from 7981; empire (abstractly or
concretely):--dominion.
see HEBREW for 07981
שׇׁלְטָן (shol.tan) — dominion.
1) dominion, sovereignty
1a) dominion, sovereignty
1b) realm
ANcbsc — 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…
עָלַם (alam) refers to concepts of perpetuity and antiquity, indicating a sense of time that is indefinite, whether in the future or the past. It is often used adverbially to mean 'forever' or 'lasting.' The term is linked to the Aramaic word for 'old' and is associated with Strong's H5769.
עָלַם n.[m.] perpetuity, antiquity
base
H5957 עָלַם
5957 `alam aw-lam'
(Aramaic) corresponding to 5769; remote time, i.e. the future
or past indefinitely; often adverb, forever:--for ((n-))ever
(lasting), old.
see HEBREW for 05769
עָלַם (a.lam) — perpetuity.
perpetuity, antiquity, for ever
Aramaic of o.lam (עוֹלָם ": old" H5769J)
ANcbsa — Noun common · both singular absoluteANcbsa
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)
AC/Ncfsc/Sp3ms — Conjunction · noun common feminine singular construct · suffixAC/Ncfsc/Sp3ms
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
AR — PrepositionAR
דָּר n.[m.] generation
base
H1859 דָּר
1859 dar dawr
(Aramaic) corresponding to 1755; an age:--generation.
see HEBREW for 01755
דָּר (dar) — generation.
generation
Aramaic of dor (דּוֹר "generation" H1755)
ANcbsa — Noun common · both singular absoluteANcbsa
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…
דָּר n.[m.] generation
base
H1859 דָּר
1859 dar dawr
(Aramaic) corresponding to 1755; an age:--generation.
see HEBREW for 01755
דָּר (dar) — generation.
generation
Aramaic of dor (דּוֹר "generation" H1755)
AC/Ncbsa — Conjunction · noun common both singular absoluteAC/Ncbsa
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…