Daniel 2:43 — Word Study
WLCוְדִ֣י חֲזַ֗יְתָ פַּרְזְלָא֙ מְעָרַב֙ בַּחֲסַ֣ף טִינָ֔א מִתְעָרְבִ֤ין לֶהֱוֹן֙ בִּזְרַ֣ע אֲנָשָׁ֔א וְלָֽא־ לֶהֱוֹ֥ן דָּבְקִ֖ין דְּנָ֣ה עִם־ דְּנָ֑ה הֵֽא־ כְדִ֣י פַרְזְלָ֔א לָ֥א מִתְעָרַ֖ב עִם־ חַסְפָּֽא׃
BSAAsdîy you sawchăzâʼ ◂the ironparzel [a strong metal] mixedʻărab with claychăçaph [earthy, fragile material] so the peopleszᵉraʻ△ [nations, ethnic groups] will mix with one anotherʻărab [intermarry, unite] ◂but will notlâʼ hold togetherdᵉbaq△ [cleave, stick] any morehêʼ thandîy ◂ironparzel [a hard, unyielding substance] mixesʻărab withʻim claychăçaph [a soft, pliable material]
| Greek | English | Parsing |
|---|---|---|
| וְדִ֣י | and that | Conjunction, conjunction |
| חֲזַ֗יְתָ | you saw | Verb, Qal, perfect second person masculine singular |
| פַּרְזְלָא֙ | iron the | Noun common both singular determined, particle |
| מְעָרַב֙ | mixed | Verb, Piel, participle (active) masculine singular |
| בַּחֲסַ֣ף | with [the] clay of | Preposition, noun common both singular construct |
| טִינָ֔א | clay the | Noun common both singular determined, particle |
| מִתְעָרְבִ֤ין | mixing | Verb masculine plural |
| לֶהֱוֹן֙ | they will be | Verb, Qal, imperfect third person masculine plural |
| בִּזְרַ֣ע | with [the] offspring of | Preposition, noun common both singular construct |
| אֲנָשָׁ֔א | humankind | Noun common both singular determined, particle |
| וְלָֽא־ | and not | Conjunction, particle |
| לֶהֱוֹ֥ן | they will be | Verb, Qal, imperfect third person masculine plural |
| דָּבְקִ֖ין | clinging | Verb, Qal, participle (active) masculine plural |
| דְּנָ֣ה | this | Particle |
| עִם־ | with | Preposition |
| דְּנָ֑ה | this | Particle |
| הֵֽא־ | here! | Particle |
| כְדִ֣י | like that | Preposition, conjunction |
| פַרְזְלָ֔א | iron | Noun common both singular determined, particle |
| לָ֥א | not | Particle |
| מִתְעָרַ֖ב | [is] mixing | Verb masculine singular |
| עִם־ | with | Preposition |
| חַסְפָּֽא׃ | clay | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As you saw the iron mixed with clay, so the peoples will mix with one another, but will not hold together any more than iron mixes with clay. |
| KJV | And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. |
| ASV | And whereas thou sawest the iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cleave one to another, even as iron doth not mingle with clay. |
| YLT | Because thou hast seen iron mixed with miry clay, they are mixing themselves with the seed of men: and they are not adhering one with another, even as iron is not mixed with clay. |
| WEB | Whereas you saw the iron mixed with miry clay, they will mingle themselves with the seed of men; but they won’t cling to one another, even as iron does not mix with clay. |
| BBE | And as you saw the iron mixed with earth, they will give their daughters to one another as wives: but they will not be united one with another, even as iron is not mixed with earth. |
Where they part company is דָּבְקִ֖ין — see How Translations Differ.
The main clause introduces the vision, followed by subordinate clauses that elaborate on the consequences and comparisons.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדְּנָה
verbחֲזָה
The sentence as the grammar sees it Open the tree ›
2 of 23 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 2:43
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 2:43 describes a vision where iron and clay symbolize different peoples and their inability to unite. This reflects on the nature of human alliances and the fragility of political power. The surrounding verses elaborate on the dream's significance, emphasizing the contrast between strength and weakness in the kingdoms represented.
Cross References
The Key Word — דָּבְקִ֖ין, da.ve.Kingenerated
The word דָּבְקִ֖ין (da.ve.Kin) is a participle form of the root דְּבֵק (devaq), meaning 'to cling' or 'to cleave.' It indicates a strong attachment, suggesting that the peoples will attempt to unite but ultimately fail to hold together.
In this verse, it emphasizes the idea that despite efforts to join together, the inherent differences will prevent true unity, much like iron and clay do not adhere to one another.
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 clinging, which is also rendered as cleave in the ASV, KJV, and others.
Where translations differ, they diverge on the rendering of דָּבְקִ֖ין: cleave (ASV, KJV) and stick (DRA, FBV). This reflects different nuances of attachment and unity.
Sentence Structuregenerated
The verse is structured around a main clause introduced by the verb חֲזַ֗יְתָ (cha.Zay.ta), meaning 'you saw.' The sentence then elaborates on the vision with several phrases, describing the mixing of iron and clay as a metaphor for the peoples' interactions.
The order emphasizes the visual aspect of the dream, leading with the act of seeing and then detailing the nature of the mixture, which is crucial to understanding the prophecy.
Septuagint Backgroundgenerated
In the Septuagint, the word for דָּבְקִ֖ין is rendered as κολλῶντες (kollōntes), which implies a strong adherence or sticking together. This choice suggests a more intimate connection than merely mixing, indicating the translators' interpretation of the relationship between the peoples.
This reflects a nuanced understanding of the dynamics at play in the vision, highlighting the tension between the desire for unity and the reality of separation.
In plain words — the whole versegenerated
Daniel 2:43 explains that just as iron does not mix with clay, the peoples will try to unite but will not succeed. This illustrates the idea that despite efforts to come together, inherent differences will prevent true unity.
Frequently Asked Questionsgenerated
The vision symbolizes different peoples or nations that will attempt to unite but will ultimately fail to hold together.
Iron represents strength and durability, while clay symbolizes fragility, illustrating the contrasting nature of the peoples involved.
This verse teaches that despite efforts to unite, fundamental differences can prevent lasting relationships or alliances.
It highlights the theme of instability in human kingdoms and the ultimate sovereignty of God's kingdom, which will endure forever.
Reflection Questionsgenerated
- In what ways do I see attempts at unity failing in my own life or community?
- How can I apply the lessons from this verse about the nature of human relationships?
- What does this verse teach about the importance of understanding differences in relationships?
- How can I seek to foster unity while acknowledging the differences that exist?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:43 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd whereas thou sawest iron mixed with miry clay,.... That is, iron among the clay; otherwise iron and clay will not mix and cement together, as is affirmed in the latter part of the verse; but 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 BibleWith the seed of men, i.e. by marriage; but they shall never solder well together, because ambition is of stronger force than affinity and consanguinity in rulers.
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:43 And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.Ver. 43. They shall mingle themselves with the seed of men,] i.e., Endeavour by interchangeable marriages to reunite the divisions; but that can as little be as iron can be mixed with clay: cleave they might for a while together, but not incorporate.
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(43) Seed of men.—The great obscurity of this verse is partially cleared by a reference to Jeremiah 31:27. Daniel appears to be contrasting what man is endeavouring to accomplish by his own efforts with that which the God of heaven (Daniel 2:44) will carry out. Man will form his plans for uniting the discordant parts of this empire, by encouraging marriages between the royal families that rule the various component kingdoms. (Comp. Daniel 11:6; Daniel 11:17, Notes.)
Read Charles John Ellicott on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges43. shall be mingling themselves by the seed of men] i.e. will contract matrimonial alliances. By ‘seed of men’ are meant probably children of the monarchs ruling at the time. is not mixed with clay] doth not mingle with clay. The allusion in this verse is to matrimonial alliances contracted between the Ptolemies and the Seleucidae (cf. Daniel 11:6; Daniel 11:17), which did not, however, succeed in producing permanent harmony or union between them.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men - Various explanations have been given of this verse, and it certainly is not of easy interpretation.
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible43. This refers most probably to the matrimonial alliances between the Seleucidae and the Ptolemies (compare Daniel 11:6; Daniel 11:17; Jeremiah 31:27), which were intended to strengthen the kingdom, but failed in their purpose.
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
As you saw the iron mixed with clay, so the peoples will mix with one another, but will not hold together any more than iron mixes with clay.
Whereas you saw the iron mixed with miry clay, they will mingle themselves with the seed of men; but they won’t cling to one another, even as iron does not mix with clay.
As you saw the iron mixed with clay, so the peoples will mix with one another but will not hold together any more than iron mixes with clay.
And in that you saw iron mixed with wet clay, so people will be mixed with one another without adhering to one another, just as iron does not mix with clay.
Tyndale line
And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.
And whereas thou sawest the iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cleave one to another, even as iron doth not mingle with clay.
And whereas thou sawest the iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cleave one to another, even as iron doth not mingle with clay.
And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.
And where as thou sawest yron mixt with clay and earth, they shall mingle themselues with the seede of men: but they shall not ioyne one with another, as yron can not bee mixed with clay.
Strictly literal
And whereas thou sawest the iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cleave one to another, even as iron doth not mingle with clay.
Because thou hast seen iron mixed with miry clay, they are mixing themselves with the seed of men: and they are not adhering one with another, even as iron is not mixed with clay.
Because you have seen iron mixed with miry clay, they are mixing themselves with the seed of men: and they are not adhering with one another, even as iron is not mixed with clay.
And whereas thou sawest iron mingled with miry clay: so will they mingle themselves among the seed of men; but they will not cleave firmly one to another, even as iron cannot be mingled with clay.
As you saw the iron mixed with soft clay, so the people will be a mixture; they will not stay together, just as iron does not mix with clay.
From the Latin
And whereas thou sawest the iron mixed with miry clay, they shall be mingled indeed together with the seed of man, but they shall not stick fast one to another, as iron cannot be mixed with clay.
Simplified
In the same way that you saw the iron mixed with ordinary clay, so the people will mix but they will not stick together just as iron and clay do not mix.
And as you saw the iron mixed with earth, they will give their daughters to one another as wives: but they will not be united one with another, even as iron is not mixed with 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 Daniel 2:43, with the scrolls providing partial restorations but maintaining the core message of the verse.
וְדִ֣י חֲזַ֗יְתָ פַּרְזְלָא֙ מְעָרַב֙ בַּחֲסַ֣ף טִינָ֔א מִתְעָרְבִ֤ין לֶהֱוֹן֙ בִּזְרַ֣ע אֲנָשָׁ֔א וְלָֽא־ לֶהֱוֹ֥ן דָּבְקִ֖ין דְּנָ֣ה עִם־ דְּנָ֑ה הֵֽא־ כְדִ֣י פַרְזְלָ֔א לָ֥א מִתְעָרַ֖ב עִם־ חַסְפָּֽא׃
13 of the 23 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 חזית פרזל א [מערב] [בחסף] [טינ] [א] [מתערבין] [להון] [בזרע] אנש א ולא להון דבקין דנה עם דנה הכא די פרזל [א] [לא] [מתערב] [עם] [חספ] [א]
13 words on the leather — 2 partly restored, 13 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 2:43
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 — 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.
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.
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 masculine pluralAVMrmpa
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
AVqi3mp — Verb · Qal · imperfect third person masculine pluralAVqi3mp
זְרַע (zra`) means 'seed' or 'offspring' in Hebrew and is also noted in Aramaic. It is used in contexts relating to posterity, as seen in Daniel 2:43. The entries consistently emphasize its meaning related to reproduction and lineage.
זְרַע n.[m.] seed;—cstr. Dn 2:43
ref
H2234 זְרַע
2234 zra` zer-ah'
(Aramaic) corresponding to 2233; posterity:--seed.
see HEBREW for 02233
זְרַע (ze.ra) — seed.
seed, offspring
Aramaic of ze.ra (זֶ֫רַע ": seed" H2233)
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…
אֱנָשׁ (enash) refers to a man or human being, and can also denote mankind collectively. It is related to the Aramaic term for human, אֱנוֹשׁ (enosh). The entries consistently emphasize its meaning as a representation of humanity.
אֱנָשׁ n.m. man, mankind
base
H606 אֱנָשׁ
606 'enash en-awsh'
(Aramaic) or renash (Aramaic) {en-ash'}; corresponding to
582; a man:--man, + whosoever.
see HEBREW for 0582
אֱנָשׁ (e.nash) — man.
1) man, human being
2) mankind (collective)
Aramaic of e.nosh (אֱנוֹשׁ "human" H0582)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
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 | Part — Conjunction · particleAC/Tn
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
AVqi3mp — Verb · Qal · imperfect third person masculine pluralAVqi3mp
דְּבֵק (devaq) means to cling or cleave. It is derived from the Aramaic word דָּבַק (davaq), which shares the same meaning. The term appears in biblical Hebrew and is noted in Daniel 2:43.
[דְּבֵק] vb. cling (BH);—Pe. Dn 2:43.
ref
H1693 דְּבֵק, דְּבַק
1693 dbaq deb-ak'
(Aramaic) corresponding to 1692; to stick to:--cleave.
see HEBREW for 01692
דְּבֵק (de.vaq) — to cleave.
(P'al) to cling
Aramaic of da.vaq (דָּבַק "to cleave" H1692)
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
ATm — ParticleATm
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
Adj — PrepositionAR
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
ATm — ParticleATm
הָא (ha) and הֵא (he) are demonstrative particles meaning 'behold!' or 'lo!'. They are often used for emphasis or to introduce a statement, particularly in Aramaic contexts. The entries indicate that הָא appears in Daniel 3:25, while הֵא serves as a prefixed idiom for greater definiteness.
הָא demonstr.part. lo!, behold!, Dn 3:25.
ref
הֵא demonstr.part. prefixed idiom. to כְּ for greater definiteness, lit. behold like
base
H1888a הָא lo!, behold! H1888b הֵא prefixed idiom. to כְּ for greater definiteness, lit. behold like
1888 he' hay
(Aramaic) or har (Aramaic) {haw}; corresponding to
1887:--even, lo.
see HEBREW for 01887
הָא (ha) — behold.
behold!, lo!
Aramaic of he (הֵא "behold" H1887)
הֵא (he) — behold!.
even as, like as
Aramaic of he (הֵא "behold" H1887)
Adj — ParticleATj
her, in composition:
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 — Preposition · conjunctionAR/C
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…
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)
ATn — ParticleATn
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 masculine singularAVMrmsa
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
AR — PrepositionAR
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.