Daniel 2:41 — Word Study
WLCוְדִֽי־ חֲזַ֜יְתָה רַגְלַיָּ֣א וְאֶצְבְּעָתָ֗א מִנְּהֵ֞ן חֲסַ֤ף דִּֽי־ פֶחָר֙ וּמִנְּהֵ֣ין פַּרְזֶ֔ל מַלְכ֤וּ פְלִיגָה֙ תֶּהֱוֵ֔ה וּמִן־ נִצְבְּתָ֥א דִ֥י פַרְזְלָ֖א לֶֽהֱוֵא־ בַ֑הּ כָּל־ קֳבֵל֙ דִּ֣י חֲזַ֔יְתָה פַּ֨רְזְלָ֔א מְעָרַ֖ב בַּחֲסַ֥ף טִינָֽא׃
BSAAnd just asdîy you saw thatchăzâʼ the feetrᵉgal [the lowest parts] and toesʼetsbaʻ [digits, extremities] were mademin partly ofdîy fired claychăçaph [baked, hardened, potter's earth, common material] and partly ofmin ironparzel [strong metal] so this will behâvâʼ a dividedpᵉlag△ [split, fragmented] kingdommalkûw yetmin some of the strengthnitsbâh△ [firmness, solidity] ofdîy ironparzel [metal, might] will be in ithâvâʼ just asqᵉbêl you sawchăzâʼ the ironparzel [metal, might] mixedʻărab [combined, blended] with claychăçaph [potter's earth, humble material]
| Greek | English | Parsing |
|---|---|---|
| וְדִֽי־ | and that | Conjunction, conjunction |
| חֲזַ֜יְתָה | you saw | Verb, Qal, perfect second person masculine singular |
| רַגְלַיָּ֣א | feet the | Noun common masculine plural determined, particle |
| וְאֶצְבְּעָתָ֗א | and toes the | Conjunction, noun common feminine plural determined, particle |
| מִנְּהֵ֞ן | some of them | Preposition, suffix |
| חֲסַ֤ף | clay | Noun common, both singular absolute |
| דִּֽי־ | of | Conjunction |
| פֶחָר֙ | a potter | Noun common, both singular absolute |
| וּמִנְּהֵ֣ין | and some of them | Conjunction, preposition, suffix |
| פַּרְזֶ֔ל | iron | Noun common, both singular absolute |
| מַלְכ֤וּ | a kingdom | Noun common, both singular absolute |
| פְלִיגָה֙ | divided | Verb feminine singular |
| תֶּהֱוֵ֔ה | it will be | Verb, Qal, imperfect third person feminine singular |
| וּמִן־ | and some of | Conjunction, preposition |
| נִצְבְּתָ֥א | firmness the | Noun common feminine singular determined, particle |
| דִ֥י | of | Conjunction |
| פַרְזְלָ֖א | iron the | Noun common both singular determined, particle |
| לֶֽהֱוֵא־ | it will be | Verb, Qal, imperfect third person masculine singular |
| בַ֑הּ | in it | Preposition, suffix |
| כָּל־ | as to | Preposition, preposition |
| קֳבֵל֙ | because | Noun common, both singular absolute |
| דִּ֣י | that | Conjunction |
| חֲזַ֔יְתָה | you saw | Verb, Qal, perfect second person masculine singular |
| פַּ֨רְזְלָ֔א | iron the | Noun common both singular determined, particle |
| מְעָרַ֖ב | mixed | Verb, Piel, participle (active) masculine singular |
| בַּחֲסַ֥ף | with [the] clay of | Preposition, noun common both singular construct |
| טִינָֽא׃ | clay 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 | And just as you saw that the feet and toes were made partly of fired clay and partly of iron, so this will be a divided kingdom, yet some of the strength of iron will be in it—just as you saw the iron mixed with clay. |
| KJV | And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. |
| ASV | And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, it shall be a divided kingdom; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. |
| YLT | As to that which thou hast seen: the feet and toes, part of them potter's clay, and part of them iron, the kingdom is divided: and some of the standing of the iron [is] to be in it, because that thou hast seen the iron mixed with miry clay. |
| WEB | Whereas you saw the feet and toes, part of potters’ clay and part of iron, it will be a divided kingdom; but there will be in it of the strength of the iron, because you saw the iron mixed with miry clay. |
| BBE | And as you saw the feet and toes, part of potter's work and part of iron, there will be a division in the kingdom; but there will be some of the strength of iron in it, because you saw the iron mixed with the potter's earth. |
Where they part company is חֲסַ֤ף — see How Translations Differ.
The sentence consists of a main clause followed by supporting phrases that elaborate on the nature of the kingdom.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמַלְכוּ
verbחֲזָה
The sentence as the grammar sees it Open the tree ›
3 of 27 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 2:41
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Interpretation of Nebuchadnezzar's Dreamgenerated
Daniel 2:41 reveals the vision of a statue with various materials representing different kingdoms. The feet and toes signify a divided kingdom, combining strength and fragility, much like the mixture of iron and clay. This vision emphasizes the instability of future kingdoms, which will not hold together, as seen in the following verses of the chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:33–35 | its legs were iron, and its feet were part iron and part clay. |
| 2 | Daniel 7:7–24 | After this, as I watched in my vision in the night, suddenly a fourth beast appeared, and it was terrifying—dreadful and extremely strong—with large iron teeth. It devoured and crushed; then it trampled underfoot whatever was left. It was different from all the beasts before it, and it had ten horns. |
| 3 | Revelation 12:3 | Then another sign appeared in heaven: a huge red dragon with seven heads, ten horns, and seven royal crowns on his heads. |
| 4 | Revelation 13:1 | Then I saw a beast with ten horns and seven heads rising out of the sea. There were ten royal crowns on its horns and blasphemous names on its heads. |
| 5 | Revelation 17:12 | The ten horns you saw are ten kings who have not yet received a kingdom, but will receive one hour of authority as kings, along with the beast. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — פְּלִיגָה, fe.li.Gahgenerated
The word פְּלִיגָה (pelag) means 'to divide' or 'split.' It describes the nature of the kingdom in the vision, indicating that it will not be unified but rather fragmented. The parsing as a feminine singular verb suggests a specific action regarding the kingdom's state.
This term captures the essence of instability, as the kingdom is depicted as both having strength and being divided, reflecting the dual nature of the materials that compose it.
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 divided, which aligns with the interpretation of the kingdom's nature.
Where others part company with the BSB, they do so over the rendering of פְּלִיגָה. The KJV, ASV, and YLT also use divided, while the WEB opts for split, emphasizing the fragmented aspect of the kingdom.
Sentence Structuregenerated
The main verb of the verse is תֶּהֱוֵ֔ה, it will be, which governs the description of the kingdom. The sentence structure follows a pattern where the main clause describes the kingdom's state, supported by phrases that elaborate on its composition.
The arrangement highlights the contrast between strength and fragility, with the description of the feet and toes serving as a visual representation of the divided nature of the kingdom.
Septuagint Backgroundgenerated
The Septuagint translates פְּלִיגָה as διμερὴς, which means 'divided' or 'twofold.' This choice emphasizes the split nature of the kingdom, aligning closely with the Hebrew meaning but offering a slightly different nuance in the Greek context.
This translation choice reflects the understanding of the kingdom's instability and duality, reinforcing the interpretation of the vision.
In plain words — the whole versegenerated
Daniel 2:41 explains that the feet and toes of the statue represent a divided kingdom made of clay and iron. This kingdom will have some strength from iron but will ultimately be unstable, just like the mixture of materials.
Frequently Asked Questionsgenerated
The divided kingdom signifies instability and a lack of unity, reflecting the mixture of strong and weak elements, much like iron and clay.
Clay represents fragility and commonness, while iron signifies strength and power. Their mixture symbolizes a kingdom that has both strength and weakness.
This vision foreshadows the rise and fall of various empires, indicating that even powerful kingdoms will face division and instability.
The divided kingdom serves as a reminder of the importance of unity and the dangers of division, both in leadership and in society.
Reflection Questionsgenerated
- In what ways can I see division in leadership or communities today?
- How can the concept of strength mixed with weakness apply to my own life?
- What steps can I take to promote unity in my relationships?
- How does understanding the nature of this divided kingdom affect my perspective on current events?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:41 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd whereas thou sawest the feet and toes, part of potter's clay, and part of iron,.... That is, some of the toes of the feet were of iron, and others of them of clay: these toes, which are ten, as
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe kingdom shall be divided; partly strong and partly weak. The Roman kingdom was divided, partly, because tyranny followed aristocracy, and the government made up of both; partly, in their civil wars, when two competitors strove each for dominion, the common people against the senate, Sylla against Marius, Caesar against Pompey; also, partly, when conquered provinces and kingdoms cast off the Roman yoke, and set up kings of their own, and so the empire was divided into ten kingdoms or toes. The vision attributes two legs to the image, and to the fourth monarchy, because the Romans had sometimes duumvirs, two consuls, two emperors, one in the east, the other in the west.
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:41 And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Ver. 41. And whereas thou sawest the feet and toes, part of potters’ clay, &c.] These "feet and toes" are the Roman empire, yet continuing, but weaker than it was before, while it consisted of "legs of iron," being now but of "feet and toes." And this empire is divided as the feet and toes are. One part is the kingdom of the Pope in the West (he whom we call the emperor hath now little or nothing to do with the empire, which was of Rome); the other part is…
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(41) Shall be divided.—The meaning seems to be, “notwithstanding that there will be inward divisions in this last empire, as is signified by the divisions, first into two legs, then into two feet, and lastly into ten toes, yet the outward character of it will be the strength of iron.”
Read Charles John Ellicott on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges41. The kingdom which began by being of iron, ended in being partly of iron and partly of clay, symbolizing its division, one part being stronger than the other. it shall be a divided kingdom] alluding to the manner in which Alexander’s empire, immediately after his death (b.c. 332) was partitioned between his generals, the two who, in the end, divided it substantially between them being Seleucus and Ptolemy Lagi, who founded, respectively, dynasties which continued long in power at Antioch in Syria and in Egypt (see fuller particulars on Daniel 9:5 ff). The stronger kingdom, represented by the iron, is that of the Seleucidae. strength] an unusual word, more exactly firmness.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd whereas thou sawest the feet and toes, part of potters’ clay and part of iron - Daniel 2:33. The Chaldee is, “of them clay of the potter, and of them iron;” that is, part was composed of one material and part of the other.
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible41. Internal divisions and consequent weakness grew more and more pronounced during every generation which followed the breaking up of Alexander’s empire. Perhaps the iron may symbolize the Seleucidae and the clay the Ptolemies.
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
And just as you saw that the feet and toes were made partly of fired clay and partly of iron, so this will be a divided kingdom, yet some of the strength of iron will be in it—just as you saw the iron mixed with clay.
Whereas you saw the feet and toes, part of potters’ clay and part of iron, it will be a divided kingdom; but there will be in it of the strength of the iron, because you saw the iron mixed with miry clay.
And just as you saw that the feet and toes were made partly of fired clay and partly of iron, so this will be a divided kingdom, yet some of the strength of iron will be in it—just as you saw the iron mixed with clay.
In that you were seeing feet and toes partly of wet clay and partly of iron, so this will be a divided kingdom. Some of the strength of iron will be in it, for you saw iron mixed with wet clay.
Tyndale line
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, it shall be a divided kingdom; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, it shall be a divided kingdom; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.
And whereas thou sawest the feet and toes, part of potter's clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with the miry clay.
Where as thou sawest the feete and toes, parte of potters clay, and part of yron: the kingdome shalbe deuided, but there shalbe in it of the strength of the yron, as thou sawest the yron mixt with the clay, and earth.
Strictly literal
And whereas thou sawest the feet and toes, part of potter's clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.
As to that which thou hast seen: the feet and toes, part of them potter's clay, and part of them iron, the kingdom is divided: and some of the standing of the iron [is] to be in it, because that thou hast seen the iron mixed with miry clay.
As for that which you have seen: the feet and toes, part of them potter’s clay, and part of them iron, the kingdom is divided: and some of the standing of the iron [is] to be in it, because that you have seen the iron mixed with miry clay.
And that thou sawest the feet and toes, and part of them of potter's clay, and part of them of iron, [signifieth] that it will be a divided kingdom, although there will be in it of the strength of the iron; forasmuch as thou sawest the iron mingled with miry clay.
Just as you saw, the feet and toes were partly made of baked clay and partly made of iron, so it will be a divided kingdom; some of the strength of iron will be in it, just as you saw iron mixed with the soft clay.
From the Latin
Arid whereas thou sawest the feet, and the toes, part of potter’s clay, and part of iron: the kingdom shall be divided, but yet it shall take its origin from the iron, according as thou sawest the iron mixed with the miry clay.
Simplified
You saw the feet and toes made from iron and baked clay, and this indicates it will be a divided kingdom. It will have some of the strength of iron but mixed with clay.
And as you saw the feet and toes, part of potter's work and part of iron, there will be a division in the kingdom; but there will be some of the strength of iron in it, because you saw the iron mixed with the potter's 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 largely agree in this verse, with the scrolls showing some restoration. The Septuagint aligns closely with the Hebrew, although it presents a different word order.
וְדִֽי־ חֲזַ֜יְתָה רַגְלַיָּ֣א וְאֶצְבְּעָתָ֗א מִנְּהֵ֞ן חֲסַ֤ף דִּֽי־ פֶחָר֙ וּמִנְּהֵ֣ין פַּרְזֶ֔ל מַלְכ֤וּ פְלִיגָה֙ תֶּהֱוֵ֔ה וּמִן־ נִצְבְּתָ֥א דִ֥י פַרְזְלָ֖א לֶֽהֱוֵא־ בַ֑הּ כָּל־ קֳבֵל֙ דִּ֣י חֲזַ֔יְתָה פַּ֨רְזְלָ֔א מְעָרַ֖ב בַּחֲסַ֥ף טִינָֽא׃
22 of the 27 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.
ודי חזיתה [רגלי] [א] [ואצבעת] [א] [מנ׳הון] [חסף] [די] [פחר] ומנ׳הם פרזל מלכו [פליגה] תהוא ומן נצבת א די פרזל [א] [להוא] [ב׳ה] [כלקבל] [די] [חזיתה] [פרזל] א מערב בחסף [טינ] [א]
10 words on the leather — 4 partly restored, 18 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 2:41
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.
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 | Conj — Conjunction · conjunctionAC/C
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 · perfect second person masculine singularAVqp2ms
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
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 | Art — Noun common masculine plural determined · particleANcmpd/Ta
אֶצְבַּע (etsba) refers to a digit, specifically a finger or toe. It is noted as an Aramaic term corresponding to the Hebrew word for finger, אֶצְבַּע (ets-ba), which is also referenced in Strong's H676. The entries consistently emphasize its meaning related to digits.
[אֶצְבַּע] n.f. 1. finger; 2. toe
base
H677 אֶצְבַּע
677 'etsba` ets-bah'
(Aramaic) corresponding to 676:--finger, toe.
see HEBREW for 0676
אֶצְבַּע (ets.ba) — digit.
finger, toe
Aramaic of ets.ba (אֶצְבַּע "finger" H0676)
Aramaic of ets.ba (אֶצְבַּע "finger" H0676)
Adj | N-fp | Art — Conjunction · noun common feminine plural determined · particleAC/Ncfpd/Ta
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 | Suff — Preposition · suffixAR/Sp3fp
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 — Noun common · both singular absoluteANcbsa
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.
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
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…
פֶּחָר n.m. potter;—abs. Dn 2:41.
ref
H6353 פֶּחָר
6353 pechar peh-khawr'
(Aramaic) from an unused root probably meaning to fashion; a
potter:--potter.
פֶּחָר (pe.char) — potter.
potter
ANcbsa — Noun common · both singular absoluteANcbsa
A maker of earthenware, Ge 24:14-15; Jud 7:16,19; Ps 2:9. Ancient Egyptian paintings represent the potter turning and shaping, on his small and simple wheel made to revolve rapidly by the foot, the lump of clay, which he had previously kneaded with his feet. A pan of water stands by his side, with which he kept the clay moist. After the body of the vessel was worked into shape and beauty, the handle was affixed to it, devices traced upon it, and after drying a little, it was carefully taken to the oven and baked. The potter’s control over the clay illustrates the sovereignty of God, who made us of clay, and forms and disposes of us as he deems good: "O house of Israel, cannot I do with you as this potter? saith the Lord.…
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 | Suff — Conjunction · preposition · suffixAC/R/Sp3fp
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 — Noun common · both singular absoluteANcbsa
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…
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
Adj — Noun common · both singular absoluteANcbsa
פְּלַג (pelag) means to divide, with its usage noted in the context of being divided. The word is linked to the Aramaic form corresponding to another root, פָּלַג (palag). It appears in the Old Testament in Daniel 2:41.
[פְּלַג] vb. divide;—Pe. Dn 2:41
ref
H6386 פְּלַג
6386 plag pel-ag'
(Aramaic) corresponding to 6385:--divided.
see HEBREW for 06385
פְּלַג (pe.lag) — to divide.
1) to divide
1a) (P'al) to be divided
Adj — Verb feminine singularAVQrfsa
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 · imperfect third person feminine singularAVqi3fs
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 | Prep | Suff — Conjunction · prepositionAC/R
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…
נִצְבָּה (nitsbah) refers to the concept of firmness or fixedness. It is derived from a root that relates to strength and is noted in the context of Daniel 2:41. The entries consistently emphasize its meaning related to stability.
[נִצְבָּה] n.f. firmness;—emph. Dn 2:41.
ref
H5326 נִצְבָּה
5326 nitsbah nits-baw'
(Aramaic) from a root corresponding to 5324; fixedness, i.e.
firmness:--strength.
see HEBREW for 05324
נִצְבָּה (nits.bah) — firmness.
firmness
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
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
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…
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 · imperfect third person masculine singularAVqi3ms
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
AR/Sp3fs — Preposition · suffixAR/Sp3fs
/ל (l) — to/for.
Prefix lamed: to
AR/R — Preposition · prepositionAR/R
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
קֳבֵל, transliterated as qbel, is an Aramaic word meaning 'before' or 'in front of.' It functions as a noun, preposition, conjunction, and adverb, conveying ideas of location and causation, such as 'because of' or 'therefore.' The entries indicate that it is derived from a related term, קָבַל (H6905), and cover a range of uses in context.
קֳבֵל 29 subst. front, as prep. in front of, before, because of; as conj. because that
base
H6903 קֳבֵל, קְבֵל
6903 qbel keb-ale'
(Aramaic) or qobel (Aramaic) {kob-ale'}; (corresponding to
6905; (adverbially) in front of; usually (with other
particles) on account of, so as, since, hence:--+ according
to, + as, + because, before, + for this cause, + forasmuch as,
+ by this means, over against, by reason of, + that, +
therefore, + though, + wherefore.
see HEBREW for 06905
קֳבֵל (qe.vel) — before.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
קֳבֵל (qe.vel) — before: because.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
Adj — Noun common · both singular absoluteANcbsa
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
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
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 · perfect second person masculine singularAVqp2ms
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
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…
עֲרַב (arab) means to mix or mingle. It is used in various forms, including participles indicating something that has been mixed. The entries suggest a focus on the act of combining elements together.
[עֲרַב] vb. mix
Pa. mixed with
Hithpa. id.
base
H6151 עֲרַב
6151 `arab ar-ab'
(Aramaic) corresponding to 6148; to commingle:--mingle
(self), mix.
see HEBREW for 06148
עֲרַב (a.rav) — to mix.
1) to mix, join together
1a) (Pael) mixed (participle)
1b) (Ithpael) mixed (participle)
Adj — Verb · Piel · participle (active) masculine singularAVprmsa
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 — Preposition · noun common both singular constructAR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
[טִין] n.[m.] clay
base
H2917 טִין
2917 tiyn teen
(Aramaic) perhaps, by interchange, for a word corresponding
to 2916; clay:--miry.
see HEBREW for 02916
טִין (tin) — common.
clay
Aramaic of tit (טִיט "mud" H2916)
ANcbsd/Ta — 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.