Daniel 5:18 — Word Study
WLCאַ֖נְתְּ מַלְכָּ֑א אֱלָהָא֙ עִלָּאָ֔ה מַלְכוּתָ֤א וּרְבוּתָא֙ וִיקָרָ֣א וְהַדְרָ֔ה יְהַ֖ב לִנְבֻכַדְנֶצַּ֥ר אֲבֽוּךְ׃
BSAAs for youʼantâh O kingmelek [supreme ruler] the Most Highʻillay [Elyon, sovereign God] Godʼĕlâhh gaveyᵉhab your fatherʼab [parent, ancestor] NebuchadnezzarNᵉbûwkadnetstsar [the king of Babylon] sovereigntymalkûw [kingdom, dominion] and greatnessrᵉbûw [magnificence, majesty] gloryyᵉqâr [honor, splendor] and honorhădar [esteem, dignity]
| Greek | English | Parsing |
|---|---|---|
| אַ֖נְתְּ | you | Pronoun |
| מַלְכָּ֑א | king O | Noun common both singular determined, particle |
| אֱלָהָא֙ | God | Noun common both singular determined, particle |
| עִלָּאָ֔ה | Most High the | Particle |
| מַלְכוּתָ֤א | kingdom the | Noun common feminine singular determined, particle |
| וּרְבוּתָא֙ | and greatness the | Conjunction, noun common feminine singular determined, particle |
| וִיקָרָ֣א | and honor the | Conjunction, noun common both singular determined, particle |
| וְהַדְרָ֔ה | and majesty the | Conjunction, noun common both singular determined, particle |
| יְהַ֖ב | he gave | Verb, Qal, perfect third person masculine singular |
| לִנְבֻכַדְנֶצַּ֥ר | to Nebuchadnezzar | Preposition, noun proper masculine |
| אֲבֽוּךְ׃ | father your | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As for you, O king, the Most High God gave your father Nebuchadnezzar sovereignty and greatness, glory and honor. |
| KJV | O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: |
| ASV | O thou king, the Most High God gave Nebuchadnezzar thy father the kingdom, and greatness, and glory, and majesty: |
| YLT | thou, O king, God Most High, a kingdom, and greatness, and glory, and honour, gave to Nebuchadnezzar thy father: |
| WEB | “To you, king, the Most High God gave Nebuchadnezzar your father the kingdom, and greatness, and glory, and majesty. |
| BBE | As for you, O King, the Most High God gave to Nebuchadnezzar, your father, the kingdom and great power and glory and honour: |
The translations agree on the essence of the verse, particularly regarding the granting of sovereignty to Nebuchadnezzar.
The sentence consists of a main clause followed by a noun phrase and a verb phrase, clearly outlining the subject and the action taken by God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיְהַב
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 5:18
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 Interpretation of the Writinggenerated
Daniel 5:18 recounts Daniel's message to King Belshazzar, reminding him of the sovereignty and greatness bestowed upon his father, Nebuchadnezzar, by the Most High God. This context highlights the contrast between divine authority and human pride, as Belshazzar's actions lead to his downfall, echoing the lessons learned from Nebuchadnezzar's reign.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 3:17–18 | If the God whom we serve exists, then He is able to deliver us from the blazing fiery furnace and from your hand, O king. |
| 2 | Daniel 4:22 | you, O king, are that tree! For you have become great and strong; your greatness has grown to reach the sky, and your dominion extends to the ends of the earth. |
| 3 | Daniel 6:22 | My God sent His angel and shut the mouths of the lions. They have not hurt me, for I was found innocent in His sight, and I have done no wrong against you, O king.” |
| 4 | Acts 26:13–19 | About noon, O king, as I was on the road, I saw a light from heaven, brighter than the sun, shining around me and my companions. |
| 5 | Daniel 2:37–38 | You, O king, are the king of kings, to whom the God of heaven has given sovereignty, power, strength, and glory. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — מַלְכוּתָא, mal.khu.Ta'generated
The word מַלְכוּתָא (mal.khu.Ta') refers to a kingdom or dominion, emphasizing the authority and rule of a king. It denotes not just the physical territory but also the reign and governance associated with kingship.
This noun is in the feminine singular form, indicating a specific kingdom or realm. Its usage in this verse underscores the power that Nebuchadnezzar held, granted by God, and serves as a reminder of the transient nature of earthly kingdoms.
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.
Sentence Structuregenerated
The main verb יְהַ֖ב, he gave, governs the entire clause, with several noun phrases detailing what was given and to whom. The structure emphasizes the relationship between God and the king, highlighting divine authority.
The sentence flows from the subject אֱלָהָא֙ (God) to the object מַלְכוּתָא (kingdom), creating a clear hierarchy of power and purpose in the message delivered to the king.
Septuagint Backgroundgenerated
The Septuagint translators chose the word βασιλεία (basileia) to render מַלְכוּתָא, indicating a focus on the realm or kingdom as a governing authority. This choice aligns with the Greek understanding of kingship.
This translation shows a consistent interpretation of the concept of rulership, emphasizing the significance of divine appointment in the context of earthly governance.
In plain words — the whole versegenerated
Daniel 5:18 reminds King Belshazzar that the Most High God granted his father, Nebuchadnezzar, great power and authority. This highlights the importance of recognizing God's sovereignty over earthly rulers.
Frequently Asked Questionsgenerated
It means that God appointed Nebuchadnezzar as a ruler, granting him the authority to govern and control his kingdom.
Nebuchadnezzar is significant because he represents the height of earthly power, yet his story serves as a warning about pride and the consequences of forgetting God's authority.
Daniel's message teaches us about the importance of humility before God and the recognition of His ultimate authority over all rulers and kingdoms.
This verse relates to the themes of divine sovereignty and the fallibility of human pride, which are central to the narrative of Daniel and his interactions with various kings.
Reflection Questionsgenerated
- In what ways have I seen God's authority in my own life or in the world around me?
- How can I remain humble and acknowledge God's sovereignty in my daily decisions?
- What lessons can I learn from Nebuchadnezzar's rise and fall as a ruler?
- How can I apply the message of Daniel to my understanding of leadership and authority?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's sovereignty and the nature of kingship, as seen in their writings.
And in the Old Testament it may be found, in that grace many times came on unworthy persons that it might do good to others.… Nebuchadnezzar was very full of iniquity; yet to him [Daniel] revealed what was to follow after many generations.Early Church Fathers on Daniel 5 →
Do not think it was by relying on his own strength that your father subjected the whole world and brought under one kingdom the countless races of the nations speaking various tongues.Early Church Fathers on Daniel 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 5:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO thou king,.... "Hear" (t), O king; so Aben Ezra supplies it; what he was about to say first, in order to prepare him for the meaning of the handwriting, and the cause of it; or, "thou knowest", as
Read John Gill on Daniel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: The most high God gave Nebuchadnezzar thy father a kingdom.
Read Robert Jamieson on Daniel 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis the prophet repeats, to put Belshazzar in mind how God dealt with his father; for it is good for kings to read over the story of their ancestors, and take warning, and take example. In the first they are seamarks, in the second landmarks.
Read Matthew Poole on Daniel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 5:18 O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:Ver. 18. O thou king, the most high God gave Nebachadnezzar.] See here the necessary and profitable use of history, which hath its name, saith Plato, παρατοισταναιτονρουν, from stopping the flux and overflow of impiety in others; “ Exemplo alterius qui sapit, ille sapit. ” Domestic examples are most prevalent; as not to profit by them is a great provocation, and yet all too common. Lamech was nothing bettered by Cain’ s punishment, but the contrary. Jude inveigheth against such as made no use of Sodom’ s ruin; this was a just presage and desert of their own. And kingdom…
Read John Trapp on Daniel 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) The most high God.—Comp. this and the three following verses with Daniel 4:16-17; Daniel 4:22-25.
Read Charles John Ellicott on Daniel 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Nebuchadnezzar thy father] Or grandfather, as the margin reads, Daniel 5:2. See Clarke on Daniel 5:1.
Read AdamClarke on Daniel 5 →CambridgeThe Cambridge Bible for Schools and Colleges18–24. Before interpreting the writing Daniel reads the king a lesson. Nebuchadnezzar’s pride, combined with his refusal to recognize the sovereignty of the true God, had brought upon him a bitter humiliation: Belshazzar has exhibited the same faults yet more conspicuously: and the present sign has been sent in order to warn him of the impending punishment. 18 the kingdom, and greatness, and glory, and majesty] Cf. Daniel 4:22; Daniel 4:36.
Read Cambridge on Daniel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleO thou king, the most high God gave Nebuchadnezzar thy father a kingdom ... - This reference to Nebuchadnezzar is evidently designed to show to Belshazzar the wickedness of his own course, and the
Read Albert Barnes on Daniel 5 →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 for you, O king, the Most High God gave your father Nebuchadnezzar sovereignty and greatness, glory and honor.
“To you, king, the Most High God gave Nebuchadnezzar your father the kingdom, and greatness, and glory, and majesty.
As for you, O king, the Most High God gave your father Nebuchadnezzar sovereignty and greatness, glory and honor.
As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty.
Tyndale line
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:
O thou king, the Most High God gave Nebuchadnezzar thy father the kingdom, and greatness, and glory, and majesty:
O thou king, the Most High God gave Nebuchadnezzar thy father the kingdom, and greatness, and glory, and majesty:
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honor:
O King, heare thou, The most high God gaue vnto Nebuchad-nezzar thy father a kingdome, and maiestie, and honour and glory.
Strictly literal
O thou king, the Most High God gave Nebuchadnezzar thy father the kingdom, and greatness, and glory, and majesty;
thou, O king, God Most High, a kingdom, and greatness, and glory, and honour, gave to Nebuchadnezzar thy father:
you, O king, God Most High, a kingdom, and greatness, and glory, and honor, gave to your father Nebuchadnezzar:
O thou king! the most high God gave kingdom, and greatness, and glory, and honor unto Nebuchadnezzar thy father;
As for you, king, the Most High God gave Nebuchadnezzar your father the kingdom, greatness, honor, and majesty.
From the Latin
O king, the most high God gave to Nabuchodonosor thy father a kingdom, and greatness, and glory, and honour.
Simplified
Your Majesty, the Most High God gave your father Nebuchadnezzar this kingdom, and power, glory, and majesty.
As for you, O King, the Most High God gave to Nebuchadnezzar, your father, the kingdom and great power and glory and honour:
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 presents the verse as it stands, while the Septuagint matches 8 of the 11 words, indicating a strong alignment in meaning. The Dead Sea Scrolls show partial restoration, suggesting some textual variations but overall agreement with the Masoretic Text.
אַ֖נְתְּ מַלְכָּ֑א אֱלָהָא֙ עִלָּאָ֔ה מַלְכוּתָ֤א וּרְבוּתָא֙ וִיקָרָ֣א וְהַדְרָ֔ה יְהַ֖ב לִנְבֻכַדְנֶצַּ֥ר אֲבֽוּךְ׃
8 of the 11 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.
[אנת] [מלכ] [א] אלה א עלי א מלכות [א] [ורבות] [א] [ויקר] א והדר [היהב] [לנבכדנצר] [אבו׳ך]
6 words on the leather — 1 partly restored, 10 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 5:18
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.
אנתה (antah) is an Aramaic word meaning 'thou' or 'you,' specifically in the second person singular form. It corresponds to the Hebrew word אתה (attah, Strong's H859). The term appears in the context of addressing someone directly, and is noted for its peculiar usage in Biblical Aramaic.
אנתה Kt 14 (i.e. אַנְתָּה, peculiar to BAram.) pr.2ms. thou
base
H607 אנתה, אַנְתָּה
607 'antah an-taw'
(Aramaic) corresponding to 859; thou:--as for thee, thou.
see HEBREW for 0859
אַנְתָּה (an.tah) — you.
you, thou (second pers. sing.)
Aramaic of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Adj — PronounAPp2ms
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
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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)
Adj | Art — ParticleAAabsd/Ta
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 | Art — Noun common feminine singular determined · particleANcfsd/Ta
רְבוּ (rebû) refers to the concept of greatness or majesty. It is derived from a root that suggests an increase in dignity. The term is noted in Aramaic and is associated with the idea of elevated status.
רְבוּ n.f. greatness
base
H7238 רְבוּ
7238 rbuw reb-oo'
(Aramaic) from a root corresponding to 7235; increase (of
dignity):--greatness, majesty.
see HEBREW for 07235
רְבוּ (re.vu) — greatness.
greatness
Adj | N-fs | Art — Conjunction · noun common feminine singular determined · particleAC/Ncfsd/Ta
יְקָר (yqar) means 'honor' or 'esteem' and is linked to the Aramaic word for 'preciousness.' The entries indicate that it is derived from a related term, יָקָר (H3366), which also conveys a sense of value or glory.
[יְקָר] n.m. honour
base
H3367 יְקָר
3367 yqar yek-awr'
(Aramaic) corresponding to 3366:--glory, honour.
see HEBREW for 03366
יְקָר (ye.qar) — honor.
honour, esteem
Aramaic of ye.qar (יְקָר "preciousness" H3366)
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
הֲדַר (hadar) refers to concepts of honor and majesty. It is derived from the Aramaic root meaning 'to honor.' The entries consistently emphasize its association with magnificence and dignity, with no significant disagreement among the lexicons.
[הֲדַר] n.[m.] honour, majesty, of kg.
base
H1923 הֲדַר
1923 hadar had-ar'
(Aramaic) from 1922; magnificence:--honour, majesty.
see HEBREW for 01922
הֲדַר (ha.dar) — honor.
honour, majesty
Aramaic of ha.dar (הָדַר "to honor" H1921)
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
→ Name of God Heb 1:3; 8:1
→ See GOD
יְהַב (yhab) means to give or provide, and it can also imply laying foundations or being paid. It is derived from an Aramaic root and covers various forms, including giving, placing, and being given. The entries suggest a range of uses in contexts related to provision and payment.
יְהַב vb. give
Pe.
give
place, lay foundations
Pe‛îl, be given
Hithpe.
be given
be paid, of cost
base
H3052 יְהַב
3052 yhab yeh-hab'
(Aramaic) corresponding to 3051; -deliver, give, lay, +
prolong, pay, yield.
see HEBREW for 03051
יְהַב (ye.hav) — to give.
1) to give, provide
1a) (P'al)
1a1) to give
1a2) to place, lay (foundations)
1b) (Hithp'al)
1b1) to be given
1b2) to be paid
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
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 | N-proper — Preposition · noun proper masculineAR/Npm
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
אַב (ab) means 'father' in Hebrew and is also used in Aramaic. The entries confirm that it is a noun and emphasize its meaning as a parental figure.
[אַב, אַבָּא] n.m. father
base
H2 [אַב, אַבָּא] father
2 'ab ab
(Aramaic) corresponding to 1:--father.
see HEBREW for 01
אַב (av) — father.
father
Aramaic of av (אָב "father" H0001)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms