Daniel 2:34 — Word Study
WLCחָזֵ֣ה הֲוַ֗יְתָ עַ֠ד דִּ֣י הִתְגְּזֶ֤רֶת אֶ֙בֶן֙ דִּי־ לָ֣א בִידַ֔יִן וּמְחָ֤ת לְצַלְמָא֙ עַל־ רַגְל֔וֹהִי דִּ֥י פַרְזְלָ֖א וְחַסְפָּ֑א וְהַדֵּ֖קֶת הִמּֽוֹן׃
BSAAs youhâvâʼ watchedchăzâʼ [saw with your own eyes, gazed in wonder] a stoneʼeben [rock, boulder] was cut outgᵉzar [quarried, carved] but notlâʼ by human handsyad [power, ability] It struckmᵉchâʼ■ [smote, smashed] the statuetselem [image, idol] onʻal its feetrᵉgal [foundation, base] ofdîy ironparzel [strong metal] and claychăçaph [earthen material] and crusheddᵉqaq■ [broke, shattered] themhimmôw [into pieces, to bits]
| Greek | English | Parsing |
|---|---|---|
| חָזֵ֣ה | seeing | Verb, Qal, participle (active) masculine singular |
| הֲוַ֗יְתָ | you were | Verb, Qal, perfect second person masculine singular |
| עַ֠ד | until | Preposition |
| דִּ֣י | that | Conjunction |
| הִתְגְּזֶ֤רֶת | it was cut out | Verb plural, third person feminine singular |
| אֶ֙בֶן֙ | a stone | Noun common, both singular absolute |
| דִּי־ | which | Conjunction |
| לָ֣א | not | Particle |
| בִידַ֔יִן | [was] by hands | Preposition, noun common both dual absolute |
| וּמְחָ֤ת | and it struck | Conjunction, verb qal perfect third person feminine singular |
| לְצַלְמָא֙ | the object marker image the | Preposition, noun common both singular determined, particle |
| עַל־ | on | Preposition |
| רַגְל֔וֹהִי | feet its | Noun common masculine plural construct, suffix |
| דִּ֥י | of | Conjunction |
| פַרְזְלָ֖א | iron the | Noun common both singular determined, particle |
| וְחַסְפָּ֑א | and clay the | Conjunction, noun common both singular determined, particle |
| וְהַדֵּ֖קֶת | and it shattered | Conjunction, verb hiphil perfect third person feminine singular |
| הִמּֽוֹן׃ | them | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As you watched, a stone was cut out, but not by human hands. It struck the statue on its feet of iron and clay, and crushed them. |
| KJV | Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. |
| ASV | Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and brake them in pieces. |
| YLT | Thou wast looking till that a stone hath been cut out without hands, and it hath smitten the image on its feet, that [are] of iron and of clay, and it hath broken them small; |
| WEB | You saw until a stone was cut out without hands, which struck the image on its feet that were of iron and clay, and broke them in pieces. |
| BBE | While you were looking at it, a stone was cut out, but not by hands, and it gave the image a blow on its feet, which were of iron and earth, and they were broken in bits. |
Where they part company is in the interpretation of the stone's significance and its divine origin.
The structure consists of a main clause followed by several subordinate phrases that detail the action and its context.
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 2:34
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 — Daniel's Vision of the Statuegenerated
Daniel 2:34 describes a vision seen by Nebuchadnezzar, where a stone not cut by human hands strikes a statue made of various materials, representing different kingdoms. This vision emphasizes the sovereignty of God over human affairs and the eventual triumph of His kingdom, as seen in the subsequent verses, particularly in Daniel 2:35.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:44–45 | In the days of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will shatter all these kingdoms and bring them to an end, but will itself stand forever. |
| 2 | Daniel 7:13–14 | In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. |
| 3 | Psalm 118:22 | The stone the builders rejected has become the cornerstone. |
| 4 | Isaiah 28:16 | So this is what the Lord GOD says: “See, I lay a stone in Zion, a tested stone, a precious cornerstone, a sure foundation; the one who believes will never be shaken. |
| 5 | Zechariah 12:3 | On that day, when all the nations of the earth gather against her, I will make Jerusalem a heavy stone for all the peoples; all who would heave it away will be severely injured. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — חָזֵ֣ה, cha.Zehgenerated
The word חָזֵה (cha.Zeh) means to see or behold, emphasizing the act of gazing or observing. It can refer to witnessing something directly or perceiving it in a dream or vision, highlighting the significance of sight in prophetic revelations.
In this context, it underscores the importance of the vision Daniel is recounting, indicating that what Nebuchadnezzar saw was not merely a dream but a divine message meant to convey God's plan.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the key terms in this verse.
Sentence Structuregenerated
The finite verb הִתְגְּזֶ֤רֶת (hit.ge.Ze.ret) governs the main action of the verse, indicating the stone was cut out. The structure includes several phrases that describe the action and its context, emphasizing the divine origin of the stone.
The word order places the focus on the stone and its action against the statue, illustrating the contrast between human-made kingdoms and the divine intervention represented by the stone.
Septuagint Backgroundgenerated
The Septuagint translates חָזֵה as ἑώρακας, indicating a direct witnessing of the event. This choice emphasizes the clarity and significance of the vision, aligning with the prophetic nature of Daniel's message.
The Greek word ἐτμήθη for הִתְגְּזֶ֤רֶת suggests a similar act of cutting, reinforcing the idea of divine action distinct from human capability.
In plain words — the whole versegenerated
Daniel 2:34 recounts a vision where a stone cut without human hands strikes a statue made of iron and clay, destroying it. This vision illustrates God's power over earthly kingdoms, emphasizing that His kingdom will ultimately prevail.
Frequently Asked Questionsgenerated
The stone represents God's kingdom, which will ultimately crush all earthly kingdoms and establish eternal dominion.
This signifies that the stone's origin is divine, emphasizing that God's actions are not dependent on human effort or intervention.
The statue is struck by the stone and is crushed into pieces, symbolizing the downfall of human empires.
It parallels other prophecies that depict God's sovereignty over nations and the establishment of His eternal kingdom, as seen in Daniel 2:44.
Reflection Questionsgenerated
- What does this vision teach us about the nature of God's kingdom compared to earthly powers?
- How can I apply the message of divine intervention in my own life?
- In what ways do I see God's hand at work in the world today, similar to the stone striking the statue?
- How does understanding this vision impact my view of current events and leadership?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of Christ and His kingdom, highlighting its prophetic significance.
"Thou sawest till that a stone was cut." Thou sawest, as it were, a stone cut without hands, and smiting the image upon its feet.Early Church Fathers on Daniel 2 →
What is the stone … but Christ? For of him Isaiah says, “And I am laying in Zion for a foundation, a costly stone, precious, elect”; and Daniel likewise, “A stone was cut out but not by hand,” that is, Christ was born without a man.Early Church Fathers on Daniel 2 →
We know that the stone cut from the mountain without hands is Christ, who came from the kingdom of the Jews without human father: the stone that shattered all the kingdoms of the earth, all the tyrannies of idols and devils;Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou sawest till that a stone was cut out without hands,.... Or, "wast seeing" (e); the king continued looking upon the image that stood before him, as he thought, as long as he could see it, till he
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. All of it to pieces, all vanished, and the stone became a great mountain, and filled the whole earth: this is the dream, and the interpretation of all follows.
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:34 Thou sawest till that a stone was cut out without hands, which smote the image upon his feet [that were] of iron and clay, and brake them to pieces.Ver. 34. Which smote the image upon his feet, &c.] All the powers of the world are but a knock, soon gone.
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) Thou sawest.—Literally, the king kept on gazing in wonder at the image.
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. A stone was cut out] The fifth monarchy; the spiritual kingdom of the Lord Jesus, which is to last for ever, and diffuse itself over the whole earth.
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges34. was cut out] viz. from a neighbouring mountain (see Daniel 2:45). without hands] without human cooperation; it seemed to fall away of itself. But of course the implicit thought is that its secret mover was God: cf. the similar expressions in Daniel 8:25 end (‘shall be broken without hand,’ of the death of Antiochus Epiphanes); Job 34:20; Lamentations 4:6 : also (in a different connexion) 2 Corinthians 5:1, Hebrews 9:24.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThou sawest - Chaldee, “Thou wast seeing;” that is, thou didst continue to behold, implying that the vision was of somewhat long continuance.
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 watched, a stone was cut out, but not by human hands. It struck the statue on its feet of iron and clay, and crushed them.
You saw until a stone was cut out without hands, which struck the image on its feet that were of iron and clay, and broke them in pieces.
As you watched, a stone was cut out, but not by human hands. It struck the statue on its feet of iron and clay, and crushed them.
You were watching as a stone was cut out, but not by human hands. It struck the statue on its iron and clay feet, breaking them in pieces.
Tyndale line
Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.
Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and brake them in pieces.
Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them in pieces.
Thou sawest till a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and broke them to pieces.
Thou beheldest it til a stone was cut without hands, which smote the image vpon his feete, that were of yron and clay, and brake them to pieces.
Strictly literal
Thou sawest till a stone was cut out without hands; and it smote the image upon its feet of iron and clay, and broke them to pieces.
Thou wast looking till that a stone hath been cut out without hands, and it hath smitten the image on its feet, that [are] of iron and of clay, and it hath broken them small;
You were looking until a stone has been cut out without hands, and it has struck the image on its feet, that [are] of iron and of clay, and it has broken them small;
Thou didst look on till the moment that a stone tore itself loose, not through [human] hands, and it struck the image upon its feet that were of iron and clay, and ground them to pieces.
You looked up, and a stone was cut out, although not by human hands, and it struck the statue on its feet of iron and clay, and it shattered them.
From the Latin
Thus thou sawest, till a stone was cut out of a mountain without hands: and it struck the statue upon the feet thereof that were of iron and of clay, and broke them in pieces.
Simplified
While you were watching, a stone was quarried, but not by human hands. It struck the iron and clay feet of the statue and smashed them to pieces.
While you were looking at it, a stone was cut out, but not by hands, and it gave the image a blow on its feet, which were of iron and earth, and they were broken in bits.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 15 of the 18 words matched. The Dead Sea Scrolls show some restoration, but the core message remains consistent across these witnesses.
חָזֵ֣ה הֲוַ֗יְתָ עַ֠ד דִּ֣י הִתְגְּזֶ֤רֶת אֶ֙בֶן֙ דִּי־ לָ֣א בִידַ֔יִן וּמְחָ֤ת לְצַלְמָא֙ עַל־ רַגְל֔וֹהִי דִּ֥י פַרְזְלָ֖א וְחַסְפָּ֑א וְהַדֵּ֖קֶת הִמּֽוֹן׃
15 of the 18 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.
חזה הוית עד אתגזרת [אבן] [די] [לא] [בידין] [ומחת] [לצלמ] [א] [על] [רגלו׳הי] [די] [פרזל] [א] וחספ א והדקת המון
7 words on the leather — 1 partly restored, 12 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 2:34
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.
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
Adj — Verb · Qal · perfect second person masculine singularAVqp2ms
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
AR — PrepositionAR
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
Adj — ConjunctionAC
גְּזַר (gzar) means to cut or determine. It can refer to the act of cutting out, as well as to a determiner in the participle form. The word appears in various grammatical forms, including the P'al and Ithp'al, indicating different nuances of cutting or being cut out.
[גְּזַר] vb. cut, (divide,) determine
Pe. determiners
Hithpe. a stone was cut out
base
H1505 גְּזַר
1505 gzar ghez-ar'
(Aramaic) corresponding to 1504; to quarry; determine:--cut
out, soothsayer.
see HEBREW for 01504
גְּזַר (ge.zar) — to determine.
1) to cut, determine
1a) (P'al) determiner (participle)
1b) (Ithp'al) to be cut out
Adj — Verb plural · third person feminine singularAVup3fs
אֶ֫בֶן (eben) means 'stone' and can refer to a specific stone or the material used in idols and buildings. The entries indicate its use in both general and specific contexts, with a connection to the Aramaic word for stone. There are no significant disagreements among the lexicons.
אֶ֫בֶן n.f. stone
base
H69 אֶ֫בֶן
69 'eben eh'-ben
(Aramaic) corresponding to 68:--stone.
see HEBREW for 068
אֶ֫בֶן (e.ven) — stone.
1) stone
1a) a (the) stone
1b) stone, material of idols and buildings
Adj — Noun common · both singular absoluteANcbsa
Stone
Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In…
The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2.
It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29…
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
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
יַד (yad) means 'hand' and can also refer to 'power' in a figurative sense. It is used in various contexts throughout the Old Testament, emphasizing both the physical and metaphorical aspects of strength and capability.
יַד n.f. hand
hand
power
base
H3028 יַד hand . hand
. power
3028 yad yad
(Aramaic) corresponding to 3027:--hand, power.
see HEBREW for 03027
יַד (yad) — hand.
1) hand
2) power (fig.)
Adj | N-fd — Preposition · noun common both dual absoluteAR/Ncbda
מְחָא (mcha') is a Hebrew verb meaning to strike or smite. It can also imply hindering or allowing to be struck, with various forms indicating different nuances of action. The word is linked to the Aramaic root for striking in pieces and includes meanings like impaling or hanging.
[מְחָא] vb. smite
Pe.
Pa. i.e. hinder him
Hithpa. let him be smitten
base
H4223 מְחָא
4223 mcha' mekh-aw'
(Aramaic) corresponding to 4222; to strike in pieces; also to
arrest; specifically to impale:--hang, smite, stay.
see HEBREW for 04222
מְחָא (me.ach) — to smite.
1) to strike, smite, kill
1a) (P'al) to strike
1b) (Pael) to hinder
1c) (Ithp'al) to allow to be stricken
Adj | V-Qal-Perf-3fs — Conjunction · verb qal perfect third person feminine singularAC/Vqp3fs
צְלֵם (tselem) refers to an 'image' or 'idol,' derived from a related term. It appears in both Hebrew and Aramaic contexts, emphasizing its use in reference to idolatrous figures. The entries consistently highlight its meaning as a representation or form, with no significant disagreement among the lexicons.
צְלֵם 17 n.m. image
base
H6755 צְלֵם, צֶלֶם, צְלֶם
6755 tselem tseh'-lem
(Aramaic) or tslem (Aramaic) {tsel-em'}; corresponding to
6754; an idolatrous figure:--form, image.
see HEBREW for 06754
צְלֵם (tse.lem) — image.
image, idol
Aramaic of tse.lem (צֶ֫לֶם "image" H6754)
Adj | N-ms | Art — Preposition · noun common both singular determined · particleAR/Ncbsd/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.
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)
Adj — PrepositionAR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
רְגַל (regal) means 'foot' in Hebrew and is related to the Aramaic word for foot as well. The entries consistently define it as a noun referring to the foot, with no significant disagreement among the lexicons.
[רְגַל] n.[f.] foot
base
H7271 רְגַל
7271 rgal reg-al'
(Aramaic) corresponding to 7272:--foot.
see HEBREW for 07272
רְגַל (re.gal) — foot.
foot
Aramaic of re.gel (רֶ֫גֶל "foot" H7272)
Adj | Suff — Noun common masculine plural construct · suffixANcmpc/Sp3ms
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
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…
פַּרְזֶל (parzel) means 'iron' and is noted as an Aramaic term corresponding to the Hebrew word for iron, בַּרְזֶל (barzel). The entries consistently define it as a noun referring to iron, with no significant disagreement among the lexicons.
פַּרְזֶל 19 n.m. iron
base
H6523 פַּרְזֶל
6523 parzel par-zel'
(Aramaic) corresponding to 1270; iron:--iron.
see HEBREW for 01270
פַּרְזֶל (par.zel) — iron.
iron
Aramaic of bar.zel (בַּרְזֶל "iron" H1270)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…
חֲסַף (chacaph) refers to clay or potsherd, indicating a material used in pottery. The word is derived from a root related to another Hebrew term, but the entries do not provide further details on its usage in the Old Testament.
חֲסַף n.[m.] clay, potsherd
base
H2635 חֲסַף
2635 chacaph khas-af'
(Aramaic) from a root corresponding to that of 2636; a
clod:--clay.
see HEBREW for 02636
חֲסַף (cha.saph) — clay.
clay, potsherd
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
kla (chomer, chacaph, TiT, meleT, `abhi, ma`abheh, abhTiT; pelos, "wet clay," "mud"): True clay, which is a highly aluminous soil, is found in certain localities in Palestine, and is used in making pottery. The Hebrew and Greek words, as well as the English "clay," are, however, used loosely for any sticky mud. In making mud bricks, true clay is not always used, but ordinary soil is worked up with water and mixed with straw, molded and left to dry in the sun. Chomer (compare chmar, "slime" or "bitumen") is rendered both "clay" and "mortar." TiT is rendered "clay" or "mire." In Isa 41:25 we have: "He shall come upon rulers as upon mortar (chomer), and as the potter treadeth clay" (TiT). In Na 3:14, "Go into the clay (TiT), and tread the mortar (chomer); make strong the brickkiln"…
Clay
This word is used of sediment found in pits or in streets (Isa. 57:20; Jer. 38:60), of dust mixed with spittle (John 9:6), and of potter’s clay (Isa. 41:25; Nah. 3:14; Jer. 18:1-6; Rom. 9:21). Clay was used for sealing (Job 38:14; Jer. 32:14). Our Lord’s tomb may have been thus sealed (Matt. 27:66). The practice of sealing doors with clay is still…
As the sediment of water remaining in pits or in streets, the word is used frequently in the Old Testament. (Psalms 18:42; Isaiah 57:20; Jeremiah 38:6) and in the New Testament, (John 9:6) a mixture of sand or dust with spittle. It is also found in the sense of potter’s clay. (Isaiah 41:25) The great seat of the pottery of the present day in Palestine is Gaza, where are made the vessels in dark-blue clay so frequently met with. Another use of clay was for sealing. (Job 38:14) Our Lord’s tomb may have been thus sealed, (Matthew 27:66) as also the earthen vessel containing the evidences of Jeremiah’s purchase. (
Designed for earthenware was trodden by the feet to mix it well, Isa 41:25, was molded on a wheel, and then baked in a kiln, Jer 18:3 43:9. The potter’s art is referred to in Scripture to illustrate man’s dependence upon God, Isa 64:8 Ro 9:21. See POTTER. Clay seems to have been also used in sealing, as wax is with us, Job 38:14. The bricks of Babylon are found marked with a large seal or stamp, and modern travellers find the locks of doors in eastern khans and granaries sealed on the outside with clay.
דְּקַק (de.qaq) means to break up or crumble, with a focus on shattering or falling into pieces. It appears in the context of being shattered or breaking into pieces, as noted in Daniel 2:35. The word is derived from a related term, indicating a similar action of crumbling.
[דְּקַק] vb. be shattered, fall to pieces (BH)
Pe. Dn 2:35.
Haph. break in pieces
base
H1855 דְּקַק, דּוּק
1855 dqaq dek-ak'
(Aramaic) corresponding to 1854; to crumble or (trans.)
crush:--break to pieces.
see HEBREW for 01854
דְּקַק (de.qaq) — to break up.
1) to break into pieces, fall into pieces, be shattered
1a) (P'al) to be shattered
1b) (Aphel) to break into pieces
Adj | V-Hiphil-Perf-3fs — Conjunction · verb hiphil perfect third person feminine singularAC/Vhp3fs
הִמּוֹ (himmow) is an Aramaic word meaning 'they' or 'them.' It is used as a pronoun for the third person plural, appearing in the books of Ezra and Daniel. The entries indicate that it can function as both a subject and an object in a sentence.
הִמּוֹ 9 (Ezr), הִמּוֹן 3 (Dn) pron.3pl. they, them
base
H1994 הִמּוֹ, הִמּוֹן
1994 himmow him-mo'
(Aramaic) or (prolonged) himmown (Aramaic) {him- mone'};
corresponding to 1992; they:--X are, them, those.
see HEBREW for 01992
הִמּוֹ (him.mo) — they.
1) they, them
1a) they (subject)
1b) them (object)
Adj — PronounAPp3mp