Daniel 2:35 — Word Study
WLCבֵּאדַ֣יִן דָּ֣קוּ כַחֲדָ֡ה פַּרְזְלָא֩ חַסְפָּ֨א נְחָשָׁ֜א כַּסְפָּ֣א וְדַהֲבָ֗א וַהֲווֹ֙ כְּע֣וּר מִן־ אִדְּרֵי־ קַ֔יִט וּנְשָׂ֤א הִמּוֹן֙ רוּחָ֔א וְכָל־ אֲתַ֖ר לָא־ הִשְׁתֲּכַ֣ח לְה֑וֹן וְאַבְנָ֣א׀ דִּֽי־ מְחָ֣ת לְצַלְמָ֗א הֲוָ֛ת לְט֥וּר רַ֖ב וּמְלָ֥ת כָּל־ אַרְעָֽא׃
BSAThenʼĕdayin ◂the ironparzel [strong metal] claychăçaph [fragile material] bronzenᵉchâsh [copper alloy, sign of resilience] silverkᵉçaph [valuable metal] and golddᵉhab [precious metal] were shattereddᵉqaq [broken into pieces, completely destroyed] and becamehâvâʼ■ like chaffʻûwr△ [worthless, empty husks] onmin the threshing floorʼiddar△ [place of separation, judgment] in summerqayiṭ△ [season of harvest, time of reckoning] The windrûwach [spirit, breath of God] carried themhimmôw awaynᵉsâʼ■ andkôl ◂notlâʼ a traceʼăthar could be foundshᵉkach [no remnant, completely gone] But the stoneʼeben [rock] thatdîy had struckmᵉchâʼ [smitten, judged] the statuetselem [image, idol] becamehâvâʼ a greatrab [large, abundant] mountainṭûwr [rock, foundation] and filledmᵉlâʼ■ [covered, saturated] the wholekôl earthʼăraʻ [entire world, all creation]
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֣יִן | then | Preposition, adverb |
| דָּ֣קוּ | they were shattered | Verb, Qal, perfect third person masculine plural |
| כַחֲדָ֡ה | as one | Preposition |
| פַּרְזְלָא֩ | iron the | Noun common both singular determined, particle |
| חַסְפָּ֨א | clay the | Noun common both singular determined, particle |
| נְחָשָׁ֜א | bronze the | Noun common both singular determined, particle |
| כַּסְפָּ֣א | silver the | Noun common both singular determined, particle |
| וְדַהֲבָ֗א | and gold the | Conjunction, noun common both singular determined, particle |
| וַהֲווֹ֙ | and they were | Conjunction, verb qal perfect third person masculine plural |
| כְּע֣וּר | like chaff | Preposition, noun common both singular absolute |
| מִן־ | from | Preposition |
| אִדְּרֵי־ | threshing floors of | Noun common, masculine plural construct |
| קַ֔יִט | summer | Noun common, both singular absolute |
| וּנְשָׂ֤א | and it carried away | Conjunction, verb qal perfect third person masculine singular |
| הִמּוֹן֙ | them | Pronoun |
| רוּחָ֔א | wind the | Noun common both singular determined, particle |
| וְכָל־ | and any | Conjunction, noun common both singular construct |
| אֲתַ֖ר | place | Noun common, both singular absolute |
| לָא־ | not | Particle |
| הִשְׁתֲּכַ֣ח | it was found | Verb plural, third person masculine singular |
| לְה֑וֹן | for them | Preposition, suffix |
| וְאַבְנָ֣א׀ | and stone the | Conjunction, noun common both singular determined, particle |
| דִּֽי־ | which | Conjunction |
| מְחָ֣ת | it struck | Verb, Qal, perfect third person feminine singular |
| לְצַלְמָ֗א | the object marker image the | Preposition, noun common both singular determined, particle |
| הֲוָ֛ת | it became | Verb, Qal, perfect third person feminine singular |
| לְט֥וּר | a mountain | Preposition, noun common both singular absolute |
| רַ֖ב | great | Adj |
| וּמְלָ֥ת | and it filled | Conjunction, verb qal perfect third person feminine singular |
| כָּל־ | all | Noun common, both singular construct |
| אַרְעָֽא׃ | earth the | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the iron, clay, bronze, silver, and gold were shattered and became like chaff on the threshing floor in summer. The wind carried them away, and not a trace of them could be found. But the stone that had struck the statue became a great mountain and filled the whole earth. |
| KJV | Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. |
| ASV | Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. |
| YLT | then broken small together have been the iron, the clay, the brass, the silver, and the gold, and they have been as chaff from the summer threshing-floor, and carried them away hath the wind, and no place hath been found for them: and the stone that smote the image hath become a great mountain, and hath filled all the land. |
| WEB | Then the iron, the clay, the bronze, the silver, and the gold were broken in pieces together, and became like the chaff of the summer threshing floors. The wind carried them away, so that no place was found for them. The stone that struck the image became a great mountain and filled the whole earth. |
| BBE | Then the iron and the earth, the brass and the silver and the gold, were smashed together, and became like the dust on the floors where grain is crushed in summer; and the wind took them away so that no sign of them was to be seen: and the stone which gave the image a blow became a great mountain, covering all the earth. |
Where they part company is דָּקוּ — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate phrases that elaborate on the destruction and transformation.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbדוק
The sentence as the grammar sees it Open the tree ›
3 of 31 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 2:35
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 Dreamgenerated
Daniel 2:35 describes the destruction of the statue made of various metals, symbolizing earthly kingdoms, and the emergence of a stone that grows into a great mountain, symbolizing God's eternal kingdom. This vision emphasizes the ultimate triumph of God's reign over all earthly powers, as seen in the broader context of the dream interpretation that spans Daniel 2:34 to Daniel 2:36.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 1:4–5 | Not so the wicked! For they are like chaff driven off by the wind. |
| 2 | Isaiah 17:13–14 | The nations rage like the rush of many waters. He rebukes them, and they flee far away, driven before the wind like chaff on the hills, like tumbleweeds before a gale. |
| 3 | Isaiah 41:15–16 | Behold, I will make you into a threshing sledge, new and sharp, with many teeth. You will thresh the mountains and crush them, and reduce the hills to chaff. |
| 4 | Hosea 13:3 | Therefore they will be like the morning mist, like the early dew that vanishes, like chaff blown from a threshing floor, like smoke through an open window. |
| 5 | Micah 4:13 | Rise and thresh, O Daughter of Zion, for I will give you horns of iron and hooves of bronze to break to pieces many peoples. Then you will devote their gain to the LORD, their wealth to the Lord of all the earth. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — דָּ֣קוּ, Da.kugenerated
The verb דָּקוּ (*da.ku*) means 'they were shattered' and indicates a complete breaking into pieces. This word is used to describe the total destruction of the metals, highlighting their fragility and the chaos that ensues.
The parsing as a perfect tense verb shows that this action has been completed — the metals have already been shattered, emphasizing the finality of their destruction.
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. The BSB uses were shattered, which is consistent with the KJV and ASV.
Where others part company with the BSB, they differ in the rendering of דָּקוּ: were broken (YLT) and were crushed (WEB) both convey a similar sense of destruction but vary slightly in emphasis.
Sentence Structuregenerated
The main verb דָּקוּ governs the entire clause, with a series of noun phrases listing the metals and a prepositional phrase describing their state after destruction. The structure emphasizes the sequence of events leading to the transformation of the metals into chaff.
The sentence's flow moves from the description of the metals to their fate, culminating in the contrasting image of the stone that grows into a mountain, illustrating the shift from temporary to eternal.
Septuagint Backgroundgenerated
The Septuagint translates דָּקוּ as συντριβέντων, meaning 'broken' or 'crushed.' This choice emphasizes the completeness of the destruction, aligning with the Hebrew meaning while also suggesting a more forceful action.
This translation choice reflects an interpretation that highlights the totality of the collapse of earthly powers, consistent with the overarching theme of God's sovereignty.
In plain words — the whole versegenerated
Daniel 2:35 describes how the metals of the statue were completely destroyed and became like worthless chaff on the threshing floor. The wind carried them away, leaving no trace. In contrast, the stone that struck the statue became a great mountain, filling the whole earth, symbolizing God's everlasting kingdom.
Frequently Asked Questionsgenerated
The stone represents God's eternal kingdom, which will ultimately triumph over all earthly powers.
Chaff symbolizes worthlessness and the temporary nature of earthly kingdoms, contrasting with the enduring nature of God's kingdom.
The wind carrying the chaff away signifies the complete removal and destruction of earthly powers, leaving no trace behind.
This vision reflects themes of divine sovereignty and the ultimate triumph of God's kingdom, seen in other prophetic writings.
Reflection Questionsgenerated
- What does this vision teach about the nature of earthly power and its ultimate fate?
- How can we apply the message of the stone growing into a mountain in our lives?
- In what ways do we see the temporary nature of worldly things around us?
- How does understanding the permanence of God's kingdom affect our perspective on current events?
The early church on this verse — how the Fathers read it
Early Church Fathers interpreted this verse to illustrate the triumph of God's kingdom over earthly powers, as seen in their writings.
Therefore, God who is great showed future things by Daniel and confirmed them by his Son; and Christ is the stone that is cut out without hands, who shall destroy temporal kingdoms and introduce an eternal one,Early Church Fathers on Daniel 2 →
It talks of a mountain, and the mountain is veiled to the party of Donatus.… The holy Daniel saw a vision and wrote down what he saw, and he said that he had seen a stone hewn out of a mountain without hands.Early Church Fathers on Daniel 2 →
“His holy hill” is his holy church. It is that mountain which, according to Daniel’s vision, grew from a very small stone till it overtook the kingdoms of the earth and grew to such a size that it “filled the face of the earth.”Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen was the iron, the clay, the brass, the silver, and the gold, broken to pieces together,.... The feet, the basis of the image, being broken, the whole body of it fell, and with its own weight was
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was
Read Robert Jamieson on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.Ver. 35. Then was the iron, the clay, the brass, &c.] Those four mighty monarchies had their times and their turns - their ruin as well as their rise. And the stone that smote the image became a great mountain.] The kingdom of Christ, little at first, increaseth wonderfully. Nec minor ab exordio, nec maior incrementis ulla, said Eutropius, concerning Rome; may we better say…
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35) Like the chaff.—This language recalls Psalms 1:4; Psalms 2:9. It is emblematic of Divine judgments, as Isaiah 41:15-16; Jeremiah 51:33, &c. Comp. with this the description of the Judgment, Daniel 7:9-14. Observe, however, that the stone did not crush the head, breast, or loins of the body. These became fragments by falling when the feet were broken. (Comp. Daniel 7:12.)
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 35. The stone - became a great mountain] There is the kingdom אבן eben, of the stone, and the kingdom of the mountain. See at the end at the chapter. See Clarke on Daniel 2:49.
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges35. The absolute dissipation of the image. The feet being broken, the entire image fell to pieces; and the fragments were dispersed by the wind. A fall would not naturally break masses of metal into fragments small enough to be scattered by the wind; but in a dream physical impossibilities or improbabilities occasion no difficulty. threshingfloors] which were generally on exposed or elevated spots, where the chaff might readily be cleared away by the wind. Cf. Hosea 13:3, Isaiah 41:16, Psalms 1:4; and with no place, &c., Revelation 20:11. became a great mountain, and filled the whole earth] another figure, the incongruity of which would not be perceived in a dream, implying the irresistible…
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThen was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff of the summer threshing-floor - The word rendered “together” (כצרה kachădâh)
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible35. The little rock out of the mountain stirred by the invisible elemental forces hidden in the heart of nature is unseen, unnoticed, and absurdly unworthy of notice, as it begins to roll toward the vast and glorious image.
Read Daniel Denison Whedon 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
Then the iron, clay, bronze, silver, and gold were shattered and became like chaff on the threshing floor in summer. The wind carried them away, and not a trace of them could be found. But the stone that had struck the statue became a great mountain and filled the whole earth.
Then the iron, the clay, the bronze, the silver, and the gold were broken in pieces together, and became like the chaff of the summer threshing floors. The wind carried them away, so that no place was found for them. The stone that struck the image became a great mountain and filled the whole earth.
Then the iron, clay, bronze, silver, and gold were shattered and became like chaff on the threshing floor in summer. The wind carried them away, and not a trace of them could be found. But the stone that had struck the statue became a great mountain and filled the whole earth.
Then the iron, clay, bronze, silver, and gold were broken in pieces without distinction and became like chaff from the summer threshing floors that the wind carries away. Not a trace of them could be found. But the stone that struck the statue became a large mountain that filled the entire earth.
Tyndale line
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
Then was the yron, the clay, the brasse, the siluer and the golde broken all together, and became like the chaffe of the sommer floures, and the winde caryed them away, that no place was founde for them: and the stone that smote the image, became a great mountaine, and filled the whole earth.
Strictly literal
Then was the iron, the clay, the brass, the silver, and the gold broken in pieces together, and they became like the chaff of the summer threshing-floors; and the wind carried them away, and no place was found for them. And the stone that smote the image became a great mountain, and filled the whole earth.
then broken small together have been the iron, the clay, the brass, the silver, and the gold, and they have been as chaff from the summer threshing-floor, and carried them away hath the wind, and no place hath been found for them: and the stone that smote the image hath become a great mountain, and hath filled all the land.
then broken small together have been the iron, the clay, the bronze, the silver, and the gold, and they have been as chaff from the summer threshing-floor, and the wind has carried them away, and no place has been found for them: and the stone that struck the image has become a great mountain, and has filled all the land.
Then were the iron, the clay, the copper, the silver, and the gold ground up together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no trace was found of them; and the stone that had stricken the image became a mighty mountain, and filled the whole earth.
Then the iron, clay, bronze, silver, and gold at the same time were broken into pieces and became like the chaff of the threshing floors in the summer. The wind carried them away and there was no trace of them left. But the stone that struck the statue became a great mountain and filled the whole earth.
From the Latin
Then was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff of a summer’s thrashingfloor, and they were carried away by the wind: and there was no place found for them: but the stone that struck the statue, became a great mountain, and filled the whole earth.
Simplified
Then the rest of the statue—the bronze, the silver, and the gold—broke into pieces like the iron and clay. The wind blew them all away like chaff from the summer threshing floor, so that no trace of them could be found. But the stone that struck the statue became a great mountain and filled the whole earth.
Then the iron and the earth, the brass and the silver and the gold, were smashed together, and became like the dust on the floors where grain is crushed in summer; and the wind took them away so that no sign of them was to be seen: and the stone which gave the image a blow became a great mountain, covering all the earth.
Word by word, the decisions they made
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 Dead Sea Scrolls agree on the wording of this verse, with the scrolls showing some words restored by an editor. The essence of the verse remains consistent across these witnesses.
בֵּאדַ֣יִן דָּ֣קוּ כַחֲדָ֡ה פַּרְזְלָא֩ חַסְפָּ֨א נְחָשָׁ֜א כַּסְפָּ֣א וְדַהֲבָ֗א וַהֲווֹ֙ כְּע֣וּר מִן־ אִדְּרֵי־ קַ֔יִט וּנְשָׂ֤א הִמּוֹן֙ רוּחָ֔א וְכָל־ אֲתַ֖ר לָא־ הִשְׁתֲּכַ֣ח לְה֑וֹן וְאַבְנָ֣א׀ דִּֽי־ מְחָ֣ת לְצַלְמָ֗א הֲוָ֛ת לְט֥וּר רַ֖ב וּמְלָ֥ת כָּל־ אַרְעָֽא׃
24 of the 31 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.
באדין [דקו] [כחדה] [פרזל] [א] [חספ] [א] [נחש] [א] [כספ] [א] [ודהב] [א] והוה כעור [מן] אדר קיט [ונשא] [המון] [רוח] [א] [וכל] [אתר] [לא] [השתכח] [ל׳הון] [ואבנ] [א] [די] מחת לצלמ [א] הות [לטור] רב [ומלת] [כל] [ארע] [א]
4 words on the leather — 5 partly restored, 31 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 2:35
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.
The Hebrew word אֱדַ֫יִן (*edayin*) is an Aramaic adverb meaning 'then' or 'thereupon.' It indicates a point in time, often used to refer to a sequence of events. The entries suggest it is derived from the word for 'then' in Hebrew, אָז (*az*).
אֱדַ֫יִן 57 adv. then, thereupon
base
H116 אֱדַ֫יִן
116 'edayin ed-ah'-yin
(Aramaic) of uncertain derivation; then (of time):--now,
that time, then.
אֱדַ֫יִן (e.da.yin) — then.
then, afterwards, thereupon, from that time
Aramaic of az (אָז "then" H0227A)
Adj | Adv — Preposition · adverbAR/D
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 — Verb · Qal · perfect third person masculine pluralAVqp3mp
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)
AR/Acbsa — PrepositionAR/Acbsa
wun.
See NUMBER.
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 | Art — Noun common both singular determined · particleANcbsd/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.
נְחָשׁ (nechash) refers to copper or bronze. It is noted in the Brown-Driver-Briggs lexicon as a noun and is linked to the Aramaic term for bronze. The entries consistently emphasize its metallic meanings without significant disagreement.
נְחָשׁ n.m. copper, bronze
base
H5174 נְחָשׁ
5174 nchash nekh-awsh'
(Aramaic) corresponding to 5154; copper:--brass.
see HEBREW for 05154
נְחָשׁ (ne.chash) — bronze.
copper, bronze
Aramaic of ne.chu.shah (נְחוּשָׁה "bronze" H5154)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
כְּסַף (kesaf) means silver, referring both to the metal itself and its use as money. The entries indicate that it is a noun and relate it to the concept of wealth. There are no significant disagreements among the lexicons.
כְּסַף n.m. silver
base
H3702 כְּסַף silver
3702 kcaph kes-af'
(Aramaic) corresponding to 3701:--money, silver.
see HEBREW for 03701
כְּסַף (ke.saph) — silver.
1) silver
1a) as metal
1b) as money
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
דְּהַב (dhab) is an Aramaic word meaning 'gold.' It is derived from the Hebrew word זָהָב (zahav, H2091). The entries consistently identify it as a noun referring to the precious metal.
דְּהַב 23 n.m. gold
base
H1722 דְּהַב
1722 dhab deh-hab'
(Aramaic) corresponding to 2091; gold:--gold(- en).
see HEBREW for 02091
דְּהַב (de.hav) — gold.
gold
Aramaic of za.hav (זָהָב "gold" H2091)
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
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 | V-Qal-Perf-3mp — Conjunction · verb qal perfect third person masculine pluralAC/Vqp3mp
עוּר (ur) means 'chaff' in Hebrew, referring to the husk of grain that is separated during threshing. The term appears in the context of Daniel 2:35, where it describes something light and insubstantial. The entries consistently define it as chaff, with no significant disagreement among the lexicons.
עוּר n.[m.] chaff;—abs. Dn 2:35
ref
H5784 עוּר
5784 `uwr oor
(Aramaic) chaff (as the naked husk):--chaff.
עוּר (ur) — chaff.
chaff
Adj | N-ms — Preposition · noun common both singular absoluteAR/Ncbsa
chaf: Four different words have been translated "chaff" in the Old Testament:
(1) mots, is found in Job 21:18; Ps 1:4; 35:5; Isa 17:13; 29:5; 41:15; Ho 13:3; Ze 2:2.
(2) chashash, occurs in two verses (Isa 5:24; 33:11). Compare "chashish," an Arabic word which, as commonly used, denotes grass either standing or cut, green or dry, although, strictly speaking, dry or cut grass alone. In the Revised Version (British and American) Isa 5:24 the translation is "dry grass."
Chaff
The refuse of winnowed corn. It was usually burned (Ex. 15:7; Isa. 5:24; Matt. 3:12). This word sometimes, however, means dried grass or hay (Isa. 5:24; 33:11). Chaff is used as a figure of abortive wickedness (Ps. 1:4; Matt. 3:12). False doctrines are also called chaff (Jer. 23:28), or more correctly rendered “chopped straw.” The destruction of the wicked, and their powerlessness, are likened to the carrying away of chaff by the wind (Isa. 17:13;
the husk of corn or wheat which was separated from the grain by being thrown into the air, the wind blowing away the chaff, while the grain was saved. The carrying away of chaff by the wind is an ordinary scriptural image of the destruction of the wicked and of their powerlessness to resist God’s judgments. (Psalms 1:4; Isaiah 17:13; Hosea 13:3; Zephaniah 2:2)
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj — PrepositionAR
אִדַּר (iddar) refers to a threshing floor, a place where grain is separated from chaff. The term appears in the context of Daniel 2:35, and it is derived from a root meaning 'ample.' The entries consistently define it as a threshing floor without significant disagreement.
[אִדַּר] n.m. threshing-floor;—pl. cstr. Dn 2:35.
ref
H147 אִדַּר
147 'iddar id-dar'
(Aramaic) intensive, from a root corresponding to 142; ample,
i.e. a threshing-floor:--threshingfloor.
see HEBREW for 0142
אִדַּר (id.dar) — threshing floor.
threshing floor
Adj — Noun common · masculine plural constructANcmpc
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…
קַ֫יִט (qayit) means 'summer' and is an Aramaic term related to the Hebrew word for summer, קַ֫יִץ (qa'yits). It appears in the context of harvest in Daniel 2:35.
קַ֫יִט n.[m.] summer;—abs. Dn 2:35.
ref
H7007 קַ֫יִט
7007 qayit kah'-yit
(Aramaic) corresponding to 7019; harvest:--summer.
see HEBREW for 07019
קַ֫יִט (qa.yit) — summer.
summer
Aramaic of qa.yits (קַ֫יִץ "summer" H7019)
Adj — Noun common · both singular absoluteANcbsa
sum'-er (qayits; Aramaic qayiT (Da 2:35), from quts quT, "to cut off," "to pluck or gather fruit," hence, the time of fruit, summer (2Sa 16:1,2; Jer 40:10,12); theros (Mt 24:32; Lu 21:30)): The Hebrew verb, mentioned above, occurs in Isa 18:6, "to summer," used of the ravenous birds feeding upon carcasses of the slain. The term "summer parlor" in Jud 3:20 (compare 3:24) is literally, "upper room," and is so rendered in the Revised Version (British and American). The summer was the dry season extending from April…
See CANAAN.
- Made by God
- Yearly return of, secured by covenant
- Characterised By
. Excessive heat
. Excessive drought
- Approach of, indicated by shooting out of leaves on trees
נְשָׂא (nsa') primarily means to lift, take, or carry. It can also refer to making an insurrection or rising, particularly in the Ithpael form. The word has connections to the Aramaic form corresponding to another root, נָשָׂא (nasa'), which is noted in Strong's entries.
נְשָׂא vb. lift, take, carry
Pe. carry away
Hithpa. make a rising, an insurrection
base
H5376 נְשָׂא
5376 nsa' nes-aw'
(Aramaic) corresponding to 5375:--carry away, make
insurrection, take.
see HEBREW for 05375
נְשָׂא (ne.sa) — to lift.
1) to lift, bear, take, carry
1a) (P'al) to take
1b) (Ithpael) to make a rising, make an insurrection
Adj | V-Qal-Perf-3ms — Conjunction · verb qal perfect third person masculine singularAC/Vqp3ms
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
רוּחַ (ruach) refers to both 'wind' and 'spirit' in Hebrew. It encompasses meanings related to the natural element of wind as well as the immaterial aspects of spirit, including the human mind. The entries consistently highlight these two primary meanings without significant disagreement.
רוּחַ n.f. wind, spirit
base
H7308 רוּחַ wind, spirit
7308 ruwach roo'-akh
(Aramaic) corresponding to 7307:--mind, spirit, wind.
see HEBREW for 07307
רוּחַ (ru.ach) — spirit.
1) spirit, wind
1a) wind
1b) spirit
1b1) of man
1b2) seat of the mind
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
אֲתַר (athar) primarily means 'place' and can also function adverbially to indicate 'after.' It is derived from a root related to another Hebrew word. The entries consistently emphasize its meaning related to location.
אֲתַר n.m. place
base
H870 אֲתַר
870 'athar ath-ar'
(Aramaic) from a root corresponding to that of 871; a place;
(adverb) after:--after, place.
see HEBREW for 0871
אֲתַר (a.tar) — place.
track, place
Adj — Noun common · both singular absoluteANcbsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
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
שְׁכַח (shkach) means 'to find' and can also imply the state of being found. It is built from the idea of discovering something that was covered or forgotten. The entries indicate its use in both literal and figurative contexts, with no significant disagreement among the lexicons.
[שְׁכַח] vb. Haph. find
Hithpe. be found
base
H7912 שְׁכַח
7912 shkach shek-akh'
(Aramaic) corresponding to 7911 through the idea of
disclosure of a covered or forgotten thing; to discover
(literally or figuratively):--find.
see HEBREW for 07911
שְׁכַח (she.khach) — to find.
1) to find
1a) (Aphel) to find
1b) (Ithp'al) to be found
Adj — Verb plural · third person masculine singularAVup3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
AR/Sp3mp — Preposition · suffixAR/Sp3mp
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 | N-fs | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
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
Adj — ConjunctionAC
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 — Verb · Qal · perfect third person feminine singularAVqp3fs
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.
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 third person feminine singularAVqp3fs
טוּר (tuhr) means 'mountain' and is related to the Aramaic word for 'rock' (צוּר, H6697). The entries consistently define it as a geographical feature, specifically a mountain or hill.
טוּר n.m. mountain
base
H2906 טוּר
2906 tuwr toor
(Aramaic) corresponding to 6697; a rock or hill:--mountain.
see HEBREW for 06697
טוּר (tur) — mountain.
mountain
Aramaic of tsur (צוּר "rock" H6697H)
Adj | N-ms — Preposition · noun common both singular absoluteAR/Ncbsa
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
The Hebrew word מְלָא (*mla'*) means 'to fill' and can be used in various forms, such as to indicate the action of filling or the state of being filled. It appears in contexts like being filled with rage. The entries suggest a straightforward meaning without significant disagreement among the lexicons.
[מְלָא] vb. fill
Pe.
Hithpe. was filled with rage.
base
H4391 מְלָא
4391 mla' mel-aw'
(Aramaic) corresponding to 4390; to fill:--fill, be full.
see HEBREW for 04390
מְלָא (me.la) — to fill.
1) to fill
1a) (P'al) to fill
1b) (Ithp'al) to be filled
Adj | V-Qal-Perf-3fs — Conjunction · verb qal perfect third person feminine singularAC/Vqp3fs
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj — Noun common · both singular constructANcbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֲרַע (ara) refers to the earth or soil, with implications of being low or inferior. It is an Aramaic term corresponding to the Hebrew word for earth, אֶ֫רֶץ (erets). The entries suggest a range of meanings including earth, ground, and planet.
[אֲרַע] 21 n.[f.] earth
base
H772 אֲרַע
772 'ara` ar-ah'
(Aramaic) corresponding to 776; the earth; by implication
(figuratively) low:--earth, interior.
see HEBREW for 0776
אֲרַע (a.ra) — earth: soil.
: soil
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: inferior.
: inferior
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: planet.
: planet
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta