Daniel 2:31 — Word Study
WLCאַ֣נְתְּ מַלְכָּ֗א חָזֵ֤ה הֲוַ֙יְתָ֙ וַאֲל֨וּ צְלֵ֥ם חַד֙ שַׂגִּ֔יא צַלְמָ֨א דִּכֵּ֥ן רַ֛ב וְזִיוֵ֥הּ יַתִּ֖יר קָאֵ֣ם לְקָבְלָ֑ךְ וְרֵוֵ֖הּ דְּחִֽיל׃
BSAAs youʼantâh O kingmelek [a ruler or monarch] were watchingchăzâʼ [seeing, gazing] achad greatsaggîyʼ [exceedingly large] statuetselem [image, idol] appearedʼălûw [stood before you] A greatrab [mighty, excellent] and dazzlingzîyv [with splendor, ziv] statuetselem [image] stoodqûwm before youqᵉbêl [in your presence, leqabelak] and its formrêv [appearance, reweh] [was] awesomedᵉchal [terrible, fearful, inspiring fear or awe]
| Greek | English | Parsing |
|---|---|---|
| אַ֣נְתְּ | you | Pronoun |
| מַלְכָּ֗א | king O | Noun common both singular determined, particle |
| חָזֵ֤ה | seeing | Verb, Qal, participle (active) masculine singular |
| הֲוַ֙יְתָ֙ | you were | Verb, Qal, perfect second person masculine singular |
| וַאֲל֨וּ | and lo! | Conjunction, particle |
| צְלֵ֥ם | an image | Noun common, both singular absolute |
| חַד֙ | one | Adj |
| שַׂגִּ֔יא | great | Adj |
| צַלְמָ֨א | image the | Noun common both singular determined, particle |
| דִּכֵּ֥ן | this | Particle |
| רַ֛ב | [was] great | Adj |
| וְזִיוֵ֥הּ | and splendor its | Conjunction, noun common both singular construct, suffix |
| יַתִּ֖יר | extraordinary | |
| קָאֵ֣ם | [was] standing | Verb, Qal, participle (active) masculine singular |
| לְקָבְלָ֑ךְ | before you | Preposition, noun common both singular construct, suffix |
| וְרֵוֵ֖הּ | and appearance its | Conjunction, noun common both singular construct, suffix |
| דְּחִֽיל׃ | [was] terrible | Verb masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As you, O king, were watching, a great statue appeared. A great and dazzling statue stood before you, and its form was awesome. |
| KJV | ¶ Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. |
| ASV | Thou, O king, sawest, and, behold, a great image. This image, which was mighty, and whose brightness was excellent, stood before thee; and the aspect thereof was terrible. |
| YLT | 'Thou, O king, wast looking, and lo, a certain great image. This image [is] mighty, and its brightness excellent; it is standing over-against thee, and its appearance [is] terrible. |
| WEB | “You, O king, saw, and behold, a great image. This image, which was mighty, and whose brightness was excellent, stood before you; and its appearance was terrifying. |
| BBE | You, O King, were looking, and a great image was there. This image, which was very great, and whose glory was very bright, was placed before you: its form sent fear into the heart. |
The translations agree on the description of the statue, emphasizing its greatness and awe-inspiring form.
The structure highlights the king's direct observation followed by the description of the statue, emphasizing the impact of the vision.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחֲזָה
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 2:31
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 — Daniel's Interpretation of the King's Dreamgenerated
Daniel 2:31 describes a vision that King Nebuchadnezzar had while he was watching. Daniel explains that a great statue appeared, which had an impressive and terrifying form. This vision is significant as it foreshadows future kingdoms and is part of a larger narrative where God reveals mysteries to Daniel, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 7:3–17 | Then four great beasts came up out of the sea, each one different from the others: |
| 2 | Matthew 4:8 | Again, the devil took Him to a very high mountain and showed Him all the kingdoms of the world and their glory. |
| 3 | Luke 4:5 | Then the devil led Him up to a high place and showed Him in an instant all the kingdoms of the world. |
| 4 | Isaiah 13:11 | I will punish the world for its evil and the wicked for their iniquity. I will end the haughtiness of the arrogant and lay low the pride of the ruthless. |
| 5 | Isaiah 25:3–5 | Therefore, a strong people will honor You. The cities of ruthless nations will revere You. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מַלְכָּא, mal.Ka'generated
The word מַלְכָּא (malka') means 'king' and is used to refer to a ruler or monarch. It appears in both Hebrew and Aramaic contexts, emphasizing authority and leadership. The parsing indicates it is a noun in the singular form, which is common in royal titles throughout the Bible.
In this verse, it directly addresses Nebuchadnezzar, highlighting his position of power and the significance of the vision he is about to receive. The term is essential in understanding the relationship between Daniel and the king, as well as the gravity of the revelation being made.
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 verse consists of a series of clauses that describe the king's vision — the main clause begins with the subject מַלְכָּא (malka') and is followed by a participial phrase indicating the action of watching. The structure emphasizes the king's direct experience of the vision.
The word order places the king's action at the forefront, with the impressive statue described in subsequent clauses, which detail its characteristics and the effect it had on the king.
Septuagint Backgroundgenerated
The Septuagint translates מַלְכָּא as βασιλεῦ (basileus), meaning 'king'. This choice reflects the authoritative nature of the figure being addressed and aligns with the traditional understanding of kingship in both cultures.
The Greek translation captures the essence of the Hebrew term, emphasizing the king's role in the narrative and the significance of the vision he is witnessing.
In plain words — the whole versegenerated
Daniel 2:31 tells us that King Nebuchadnezzar saw a great statue in his dream. Daniel is explaining this vision, emphasizing the statue's impressive and fearsome form. This vision is part of a larger narrative where God reveals important truths through dreams.
Frequently Asked Questionsgenerated
The great statue represents kingdoms and empires that will arise, as interpreted by Daniel later in the chapter.
The statue is described as awesome because its form was striking and evoked fear, symbolizing the power and majesty of the kingdoms it represents.
Daniel's interpretation reveals God's sovereignty over earthly kingdoms and provides insight into future events, demonstrating that God communicates with humanity through dreams.
This vision connects to the broader themes of God's control over history and the rise and fall of empires, which are central to the narrative of Daniel.
Reflection Questionsgenerated
- What does this vision tell us about the nature of power and authority in the world?
- How can we understand the significance of dreams and visions in our own lives?
- In what ways does God reveal His plans to us today?
- How does this passage challenge our understanding of human kingdoms compared to God's kingdom?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the prophetic significance of the statue and its implications for understanding God's sovereignty over nations.
"Behold a great image." How, then, should we not mark the things prophesied of old in Babylon by Daniel, and now yet in the course of fulfilment in the world? For the image shown at that time to Nebuchadnezzar furnished a type of the whole…Early Church Fathers on Daniel 2 →
"Thou sawest," etc. Apollinaris on this: He looked, and behold, as it were, an image. For it did not appear to him as an actual object, presented to the view of an onlooker, but as an image or semblance.Early Church Fathers on Daniel 2 →
And it was fitting that the king, who prized the substances deemed precious among people, gold, and silver, and brass and iron,Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou, O king, sawest,.... Or, "wast seeing" (z); not with the eyes of his body, but in his fancy and imagination; as he was dreaming, he thought he saw such an appearance, so it seemed to him, as
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. Thou, O king, sawest, and, behold, a great image.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA great image; not a painted, superficial image, but a massy one, a statue in man’ s shape, great, splendid, majestical: thus they were wont of old to represent great emperors and empires, and worshipped them as gods: called here an image, and in a dream, all which is in show and shadow rather than in substance, and therefore vanishing. Stood before thee, and that upright, of a prodigious height, noting the grandeur of those monarchies. The form thereof was terrible: government is to be feared, fear to whom fear, and honour to whom honour; also some had rather be feared than loved. Some say the image was so placed that the face looked toward the king, and thus it might trouble and terrify…
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:31 Thou, O king, sawest, and behold a great image. This great image, whose brightness [was] excellent, stood before thee; and the form thereof [was] terrible.Ver. 31. Thou, O king, sawest,] sc., By the force of thy fancy; for in sleep the reasonable soul cometh into the shop of fantasy, and there doth strange works, which are vented in our dreams. And behold a great image.] A fit representation, and in a dream especially, of worldly greatness. An image, saith Theodoret, is but the figure of a thing, and not the thing itself; and this image in the text, speciem habet gigantaeam, et prorsus Chimaericam, was a kind of chimera.
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) A great image.—Properly, one great image. This is one important feature in the vision. The image, though representing many things, was itself only “one.” (See Note on Daniel 2:1.) That the image was of human form is evident from the further descriptions of the various parts of the body given in Daniel 2:32-33; Daniel 2:42. The “greatness” of the image implies the magnificence and size of it. As will be shortly seen, throughout the various parts it represented the many complex phases of the one history of the world.
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. A great image] Representing the four great monarchies.
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges31–35. Daniel tells Nebuchadnezzar his dream.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThou, O king, sawest - Margin, “wast seeing.” The margin is in accordance with the Chaldee. The language is properly what denotes a prolonged or attentive observation.
Read Albert Barnes on Daniel 2 →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 you, O king, were watching, a great statue appeared. A great and dazzling statue stood before you, and its form was awesome.
“You, O king, saw, and behold, a great image. This image, which was mighty, and whose brightness was excellent, stood before you; and its appearance was terrifying.
As you, O king, were watching, a great statue appeared. A great and dazzling statue stood before you, and its form was awesome.
“You, O king, were watching as a great statue – one of impressive size and extraordinary brightness – was standing before you. Its appearance caused alarm.
Tyndale line
¶ Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible.
Thou, O king, sawest, and, behold, a great image. This image, which was mighty, and whose brightness was excellent, stood before thee; and the aspect thereof was terrible.
Thou, O king, sawest, and behold a great image. This image, which was mighty, and whose brightness was excellent, stood before thee; and the aspect thereof was terrible.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and its form was terrible.
O King, thou sawest, and beholde, there was a great image: this great image whose glory was so excellent, stood before thee, and the forme thereof was terrible.
Strictly literal
Thou, O king, sawest, and behold, a great image. This image was mighty and its brightness excellent; it stood before thee, and its appearance was terrible.
'Thou, O king, wast looking, and lo, a certain great image. This image [is] mighty, and its brightness excellent; it is standing over-against thee, and its appearance [is] terrible.
You, O king, were looking, and behold, a certain great image. This image [is] mighty, and its brightness excellent; it is standing before you, and its appearance [is] terrible.
Thou, O king, sawest, and behold there was a large image; this image was mighty, and its brightness was excellent; it stood opposite to thee; and its form was fear-inspiring.
King, you looked up and you saw a large statue. This statue, which was very powerful and bright, stood before you. Its brightness was terrifying.
From the Latin
Thou, O king, sawest, and behold there was as it were a great statue: this statue, which was great and high, tall of stature, stood before thee, and the look thereof was terrible.
Simplified
Your Majesty, as you looked, there before you stood a great statue. The statue standing in front of you was huge, and blazingly bright. It looked terrifying!
You, O King, were looking, and a great image was there. This image, which was very great, and whose glory was very bright, was placed before you: its form sent fear into the heart.
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 other witnesses, including the Septuagint and the Dead Sea Scrolls, largely agree with the Masoretic Text. The Septuagint matches 15 of the 17 words, indicating a strong correspondence in the translation, while the Dead Sea Scrolls show minor restorations but maintain the overall integrity of the text.
אַ֣נְתְּ מַלְכָּ֗א חָזֵ֤ה הֲוַ֙יְתָ֙ וַאֲל֨וּ צְלֵ֥ם חַד֙ שַׂגִּ֔יא צַלְמָ֨א דִּכֵּ֥ן רַ֛ב וְזִיוֵ֥הּ יַתִּ֖יר קָאֵ֣ם לְקָבְלָ֑ךְ וְרֵוֵ֖הּ דְּחִֽיל׃
15 of the 17 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 חזה הוית ואלו צלם חד שגיא צלמ א דכן לרב חזו׳ה יתירא קאם לקבל׳ך ורו׳ה דחיל
17 words on the leather — 2 partly restored.
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 2:31
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.
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
חֲזָה (chaza') means to see or behold, and can refer to witnessing something directly or perceiving it in a dream or vision. The word is built from a root that emphasizes the act of gazing or observing, and it covers meanings related to sight and customary appearances. It appears in contexts where vision or perception is significant.
חֲזָה vb. see, behold
base
H2370 חֲזָה, חֲזָא
2370 chaza' khaz-aw'
(Aramaic) or chazah (Aramaic) {khaz-aw'}; corresponding to
2372; to gaze upon; mentally to dream, be usual (i.e.
seem):--behold, have (a dream), see, be wont.
see HEBREW for 02372
חֲזָה (cha.zah) — to see.
1) to see, behold
1a)(P'al)
1a1) to see
1a2) to see, behold, witness
1a3) to behold (in a dream or vision)
1a4) customary, seemly (passive)
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
AVqp2ms — Verb · Qal · perfect second person masculine singularAVqp2ms
אֲלוּ (aluw) is an Aramaic interjection meaning 'behold' or 'lo!'. It is likely derived from a root meaning to call attention, similar to the Hebrew word for 'woe'. The entries consistently define it as an expression used to draw attention.
אֲלוּ interj. lo!
base
H431 אֲלוּ
431 'aluw al-oo'
(Aramaic) probably prolonged from 412; lo!:--behold.
see HEBREW for 0412
אֲלוּ (a.lu) — behold.
behold!, lo!
Aramaic of al.lay (אַלְלַי "woe!" H0480)
Adj | Part — Conjunction · particleAC/Tj
צְלֵם (tselem) refers to an 'image' or 'idol,' derived from a related term. It appears in both Hebrew and Aramaic contexts, emphasizing its use in reference to idolatrous figures. The entries consistently highlight its meaning as a representation or form, with no significant disagreement among the lexicons.
צְלֵם 17 n.m. image
base
H6755 צְלֵם, צֶלֶם, צְלֶם
6755 tselem tseh'-lem
(Aramaic) or tslem (Aramaic) {tsel-em'}; corresponding to
6754; an idolatrous figure:--form, image.
see HEBREW for 06754
צְלֵם (tse.lem) — image.
image, idol
Aramaic of tse.lem (צֶ֫לֶם "image" H6754)
Adj — Noun common · both singular absoluteANcbsa
im'-aj (tselem; eikon): Its usage falls under 3 main heads.
(1) "Image" as object of idolatrous worship (translations about a dozen words, including maccekhah, "molten image" (De 9:12, etc.); matstsebhah, in the King James Version translated "image" or "pillar," in the Revised Version (British and American) always "pillar" (Ex 23:24, etc.); pecel, "graven image" (Ex 20:4, etc.); tselem, "image" (2Ki 11:18, etc.); eikon, "image" (e.g. Re 14:9));
(2) of man as made in the image of God; (3) of Christ as the image of God. Here we are concerned with the last two usages. For "image" in connection with idolatrous practices, see…
[IDOL]
An exact and complete copy or counterpart of any thing. Christ is called "the image of God," 2Co 4:4 Col 1:15 Heb 1:3, as being the same in nature and attributes. The image of God in which man was created, Ge 1:27 was in his spiritual, intellectual, and moral nature, in righteousness and true holiness. The posterity of Adam were born in his fallen, sinful likeness, Ge 5:3; and as we have borne the image of sinful Adam, so we should be molded into the moral image of the heavenly man Christ, 1Co 15:47-49 2Co 3:18.
The Hebrew word חַד (*chad*) means 'one' and can function as both a numeral and an indefinite article. It is derived from a related Aramaic term and conveys the idea of singularity or being first. The entries indicate its use in various contexts, including as an adverb meaning 'at once'.
H2298 חַד
2298 chad khad
(Aramaic) corresponding to 2297; as card. one; as article
single; as an ordinal, first; adverbially, at once:--a, first,
one, together.
see HEBREW for 02297
חַד (chad) — one.
1) one (number)
1a) one
1b) a (indefinite article)
Adj — AdjAAcbsa
wun.
See NUMBER.
שַׂגִּיא (saggiy') is an Aramaic word meaning 'great' or 'much,' and can also function adverbially as 'exceedingly.' It encompasses a range of meanings related to size and quantity, including 'many' and 'very.' The entries consistently emphasize its use in describing large amounts or degrees.
שַׂגִּיא adj. great, much
base
H7690 שַׂגִּיא
7690 saggiy' sag-ghee'
(Aramaic) corresponding to 7689; large (in size, quantity or
number, also adverbial):--exceeding, great(-ly); many, much,
sore, very.
see HEBREW for 07689
שַׂגִּיא (sag.gi) — greatly.
adj
1) great, much
1a) great
1b) much, many
adv
2) exceedingly
Adj — AdjAAabsa
צְלֵם (tselem) refers to an 'image' or 'idol,' derived from a related term. It appears in both Hebrew and Aramaic contexts, emphasizing its use in reference to idolatrous figures. The entries consistently highlight its meaning as a representation or form, with no significant disagreement among the lexicons.
צְלֵם 17 n.m. image
base
H6755 צְלֵם, צֶלֶם, צְלֶם
6755 tselem tseh'-lem
(Aramaic) or tslem (Aramaic) {tsel-em'}; corresponding to
6754; an idolatrous figure:--form, image.
see HEBREW for 06754
צְלֵם (tse.lem) — image.
image, idol
Aramaic of tse.lem (צֶ֫לֶם "image" H6754)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
im'-aj (tselem; eikon): Its usage falls under 3 main heads.
(1) "Image" as object of idolatrous worship (translations about a dozen words, including maccekhah, "molten image" (De 9:12, etc.); matstsebhah, in the King James Version translated "image" or "pillar," in the Revised Version (British and American) always "pillar" (Ex 23:24, etc.); pecel, "graven image" (Ex 20:4, etc.); tselem, "image" (2Ki 11:18, etc.); eikon, "image" (e.g. Re 14:9));
(2) of man as made in the image of God; (3) of Christ as the image of God. Here we are concerned with the last two usages. For "image" in connection with idolatrous practices, see…
[IDOL]
An exact and complete copy or counterpart of any thing. Christ is called "the image of God," 2Co 4:4 Col 1:15 Heb 1:3, as being the same in nature and attributes. The image of God in which man was created, Ge 1:27 was in his spiritual, intellectual, and moral nature, in righteousness and true holiness. The posterity of Adam were born in his fallen, sinful likeness, Ge 5:3; and as we have borne the image of sinful Adam, so we should be molded into the moral image of the heavenly man Christ, 1Co 15:47-49 2Co 3:18.
דִּכֵּן (dikken) is an Aramaic word meaning 'this' or 'that.' It is derived from the root word for 'same' and serves as a demonstrative pronoun. The entries consistently define it as a pronoun used to refer to something specific.
דִּכֵּן demonstr.pr.comm. this, that
base
H1797 דִּכֵּן
1797 dikken dik-kane'
(Aramaic) prolonged from 1791; this:--same, that, this.
see HEBREW for 01791
דִּכֵּן (dik.ken) — this.
this, that
Aramaic of zeh (זֶה "this" H2088)
ATm — ParticleATm
רַב (rab) means 'great' and can refer to a person of authority, such as a captain or chief. It is used both as an adjective and a noun, indicating greatness in power or rank. The word is related to another Hebrew term, רַב (rab), which shares similar meanings.
H7229 רַב, רַבְרַב
7229 rab rab
(Aramaic) corresponding to 7227:--captain, chief, great,
lord, master, stout.
see HEBREW for 07227
רַב (rav) — great.
adj
1) great
1a) great
1b) great (fig of power)
n
2) captain, chief
Adj — AdjAAabsa
זִיו (ziv) refers to brightness or splendor. It conveys a sense of cheerfulness and is associated with a radiant countenance. The word is linked to the Aramaic form corresponding to another Hebrew term. Overall, it emphasizes a quality of light or brilliance.
[זִיו] n.m. brightness, splendour
base
H2122 זִיו
2122 ziyv zeev
(Aramaic) corresponding to 2099; (figuratively)
cheerfulness:--brightness, countenance.
see HEBREW for 02099
זִיו (ziv) — splendor.
brightness, splendour
Adj | N-ms | Suff — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms
יַתִּיר (yattiyr) is an Aramaic word meaning 'preeminent' or 'surpassing.' It can function as both an adjective, describing something as extraordinary or extreme, and as an adverb, indicating a degree of excess, such as 'exceedingly' or 'extremely.' The entries consistently emphasize its connotation of excellence.
יַתִּיר adj. pre-eminent, surpassing
base
H3493 יַתִּיר
3493 yattiyr yat-teer'
(Aramaic) corresponding to 3492; preeminent; as an adverb,
very:--exceeding(-ly), excellent.
see HEBREW for 03492
יַתִּיר (yat.tir) — preeminent.
adj
1) pre-eminent, surpassing, extreme, extraordinary
adv
2) exceedingly, extremely
AAabsa — AAabsa
קוּם (qum) means to rise or stand, and encompasses a range of actions such as establishing, appointing, and enduring. It can denote both physical rising and figurative actions like coming on the scene or being made to stand. The entries reflect various grammatical forms, including P'al, Pael, Aphel, and Hophal, but do not present any significant disagreement among lexicographers.
[קוּם] vb. arise, stand
Pe.
lit. arise
fig. = come on the scene of history
arise (out of inaction), and build
stand
Pa. set up, establish an ordinance
Haph.
set up
lift up one side
establish
appoint
Hoph. be made to stand
base
H6966 קוּם
6966 quwm koom
(Aramaic) corresponding to 6965:--appoint, establish, make,
raise up self, (a-)rise (up), (make to) stand, set (up).
see HEBREW for 06965
קוּם (qum) — to stand: rise.
: rise/get_going
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: raise.
: raise
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: establish.
: establish/stand_firm/confirm/fulfill/fix
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
קֳבֵל, transliterated as qbel, is an Aramaic word meaning 'before' or 'in front of.' It functions as a noun, preposition, conjunction, and adverb, conveying ideas of location and causation, such as 'because of' or 'therefore.' The entries indicate that it is derived from a related term, קָבַל (H6905), and cover a range of uses in context.
קֳבֵל 29 subst. front, as prep. in front of, before, because of; as conj. because that
base
H6903 קֳבֵל, קְבֵל
6903 qbel keb-ale'
(Aramaic) or qobel (Aramaic) {kob-ale'}; (corresponding to
6905; (adverbially) in front of; usually (with other
particles) on account of, so as, since, hence:--+ according
to, + as, + because, before, + for this cause, + forasmuch as,
+ by this means, over against, by reason of, + that, +
therefore, + though, + wherefore.
see HEBREW for 06905
קֳבֵל (qe.vel) — before.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
קֳבֵל (qe.vel) — before: because.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
Adj | Prep | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp2ms
רֵו (rev) is an Aramaic word meaning 'appearance.' It is derived from a root related to the Hebrew word for 'sight' (רְאוּת, H7212). The entries consistently emphasize its meaning as related to form or appearance.
[רֵו] n.m. appearance
base
H7299 רֵו
7299 rev rave
(Aramaic) from a root corresponding to 7200; aspect:--form.
see HEBREW for 07200
רֵו (rev) — appearance.
appearance
Aramaic of re.ut (רְאוּת "sight" H7212)
Adj | N-ms | Suff — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms
דְּחַל (dchal) is a Hebrew verb meaning to fear. It can describe the act of fearing or being fearful, and also has a causative form that means to make someone afraid. The word is noted for its connection to the Aramaic term corresponding to the concept of being formidable or terrible.
[דְּחַל] vb. fear
Pe. terrible
Pa. the dream made me afraid.
base
H1763 דְּחַל
1763 dchal deh-khal'
(Aramaic) corresponding to 2119; to slink, i.e. (by
implication) to fear, or (causatively) be formidable:--make
afraid, dreadful, fear, terrible.
see HEBREW for 02119
דְּחַל (de.chal) — to fear.
1) to fear
1a) (P'al)
1a1) to fear
1a2) terrible (pass participle)
1b) (Pael) to cause to be afraid, make afraid
Adj — Verb masculine singularAVQrmsa