Daniel 2:32 — Word Study
WLCה֣וּא צַלְמָ֗א רֵאשֵׁהּ֙ דִּֽי־ דְהַ֣ב טָ֔ב חֲד֥וֹהִי וּדְרָע֖וֹהִי דִּ֣י כְסַ֑ף מְע֥וֹהִי וְיַרְכָתֵ֖הּ דִּ֥י נְחָֽשׁ׃
BSAThe headrêʼsh [chief, uppermost part] of the statuetselem was pureṭâb [fine, of high quality] golddᵉhab [a valuable metal] its chestchădîy△ [breast, torso] and armsdᵉraʻ△ [upper limbs] were silverkᵉçaph [a precious metal] its bellymᵉʻâh△ [abdomen, midsection] and thighsyarkâʼ△ [lower limbs, hips] were bronzenᵉchâsh [a strong alloy, copper mixture]
| Greek | English | Parsing |
|---|---|---|
| ה֣וּא | it | Pronoun |
| צַלְמָ֗א | image the | Noun common both singular determined, particle |
| רֵאשֵׁהּ֙ | head its | Noun common both singular construct, suffix |
| דִּֽי־ | of | Conjunction |
| דְהַ֣ב | gold | Noun common, both singular absolute |
| טָ֔ב | good | Adj |
| חֲד֥וֹהִי | breast its | Noun common masculine plural construct, suffix |
| וּדְרָע֖וֹהִי | and arms its | Conjunction, noun common masculine plural construct, suffix |
| דִּ֣י | of | Conjunction |
| כְסַ֑ף | silver | Noun common, both singular absolute |
| מְע֥וֹהִי | belli its | Noun common masculine plural construct, suffix |
| וְיַרְכָתֵ֖הּ | and loins its | Conjunction, noun common feminine plural construct, suffix |
| דִּ֥י | of | Conjunction |
| נְחָֽשׁ׃ | bronze | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The head of the statue was pure gold, its chest and arms were silver, its belly and thighs were bronze, |
| KJV | This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, |
| ASV | As for this image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass, |
| YLT | This image! its head [is] of good gold, its breasts and its arms of silver, its belly and its thighs of brass; |
| WEB | As for this image, its head was of fine gold, its chest and its arms of silver, its belly and its thighs of bronze, |
| BBE | As for this image, its head was made of the best gold, its breast and its arms were of silver, its middle and its sides were of brass, |
Where they part company is טָ֔ב — see How Translations Differ.
The verse consists of a main clause followed by two subordinate phrases describing the statue's materials.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
4 of 14 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 2:32
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 Vision of the Statuegenerated
Daniel 2:32 describes a statue in a dream seen by King Nebuchadnezzar, with distinct materials representing different kingdoms. The head of gold signifies the greatness of Babylon, while the other parts represent subsequent empires. This vision plays a crucial role in the narrative of Daniel, illustrating God's sovereignty over worldly powers. The imagery of the statue serves as a prophetic foreshadowing of the rise and fall of empires, emphasizing the transient nature of human authority.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:37–38 | You, O king, are the king of kings, to whom the God of heaven has given sovereignty, power, strength, and glory. |
| 2 | Daniel 4:22–30 | you, O king, are that tree! For you have become great and strong; your greatness has grown to reach the sky, and your dominion extends to the ends of the earth. |
| 3 | Daniel 7:4 | The first beast was like a lion, and it had the wings of an eagle. I watched until its wings were torn off and it was lifted up from the ground and made to stand on two feet like a man, and given the mind of a man. |
| 4 | Isaiah 14:4 | you will sing this song of contempt against the king of Babylon: How the oppressor has ceased, and how his fury has ended! |
| 5 | Jeremiah 51:7 | Babylon was a gold cup in the hand of the LORD, making the whole earth drunk. The nations drank her wine; therefore the nations have gone mad. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — טָ֔ב, Tavgenerated
The word טָ֔ב is an adjective meaning 'good' or 'fine,' often used to describe something of high quality. In this context, it describes the gold of the statue's head, indicating its value and excellence.
This term conveys a sense of superiority and desirability, suggesting that the head of the statue is not just gold, but pure and of the finest quality. The parsing as an adjective indicates its role in modifying the noun that follows, enhancing the description of the statue.
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 has pure, and so do the KJV, ASV, and YLT: all four emphasize the quality of the gold.
Where others part company with the BSB they part company over the rendering of טָ֔ב. The KJV and ASV translate it as fine, while the YLT opts for good, reflecting a difference in how the quality of the material is perceived.
Sentence Structuregenerated
The structure of the verse consists of a series of noun phrases, each describing a part of the statue, with the finite verb implied in the context. The head, chest, arms, belly, and thighs are all presented in a parallel structure, emphasizing the different materials used.
The Hebrew word order places the most significant elements first, highlighting the head of gold as the most important feature of the statue, followed by the other materials in descending order of value.
Septuagint Backgroundgenerated
The Septuagint translates טָ֔ב as ξρυσίου, which means 'of gold.' This choice narrows the focus to the material's value, aligning with the overall theme of the statue's grandeur.
This translation choice emphasizes the quality of the gold, consistent with the Hebrew text, while also reflecting the translators' understanding of the significance of gold in the ancient world.
In plain words — the whole versegenerated
Daniel 2:32 describes a statue seen in a dream by King Nebuchadnezzar. The head is made of pure gold, the chest and arms of silver, and the belly and thighs of bronze. This imagery represents different kingdoms, highlighting their qualities and the transient nature of power.
Frequently Asked Questionsgenerated
The head of gold represents the kingdom of Babylon, indicating its greatness and value compared to other kingdoms.
Each material symbolizes a different kingdom, with gold representing the most powerful and valuable, followed by silver and bronze, illustrating the succession of empires.
The statue signifies God's sovereignty over earthly kingdoms and the eventual rise and fall of empires, as revealed through the dream.
This vision connects to other prophetic messages in the Bible regarding the fate of nations and God's ultimate authority over history.
Reflection Questionsgenerated
- What does the representation of the statue teach us about the nature of earthly power and authority?
- How can we apply the lessons from this vision to our understanding of current events and leadership?
- In what ways does recognizing God's sovereignty over kingdoms influence our faith and actions?
- How can we remain steadfast in our beliefs amidst the changing powers and authorities in our world?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the significance of the kingdoms represented in the statue, arguing about the implications for God's sovereignty and the fulfillment of prophecy.
As Daniel said, “You are the head of gold.” And why was he called the head of gold? Was it not because the word of Jeremiah was fulfilled in him? For Jeremiah said,Early Church Fathers on Daniel 2 →
This signified a kingdom that was inferior to it; namely, Darius the Mede [king of Persia]. For he put the kingdom on the scales, and the kingdom of the house of Nimrod was weighed and found wanting.Early Church Fathers on Daniel 2 →
This is the kingdom of the children of Javan, who are children of Japhet. For the children of Javan came against the kingdom of their brothers. For Madai and Javan are sons of Japhet.Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThis image's head was of fine gold,.... The prophet begins with the superior part of this image, and descends to the lower, because of the order and condition of the monarchies it represents: this
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, This image's head was of fine gold. On ancient coins states are often represented by human figures.
Read Robert Jamieson on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:32 This image’ s head [was] of fine gold, his breast and his arms of silver, his belly and his thighs of brass, Ver. 32. The image’ s head was of fine gold.] This is the first, and till now, altogether unheard of prophecy concerning the four monarchies of the world. Res plane digna quae memoriae tota commendetur, saith one; a scripture worthy to be well remembered, because it briefly comprehendeth the history of all ages to the world’ s end. His breast and his arms of silver.] The elder they are the baser; so is Rome papal, of which one of her sons, over two hundred years since, complained, not without good cause, that she was become of gold, silver; of silver, iron; of iron…
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) Breast . . .—It should be remarked that though many different parts of the body of the image are mentioned, Daniel regards the whole thing as made up of only four parts, each corresponding to one of the four metals. Similarly he shows the history of the world in its relation to God’s people, complicated though it may be and varied in its aspect, consists of no more than four principal parts. It will be noticed that by the additional matter mentioned Daniel 2:41-42, certain minor complications of history are intended, which, however, do not interfere with the fourfold division of which the outline is here given.
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. Head was of fine gold] The Babylonish empire, the first and greatest. Breast and his arms of silver] The Medo-Persian empire, under Cyrus, &c. His belly and his thighs of brass] The Macedonian empire, under Alexander the Great, and his successors.
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges31–35. Daniel tells Nebuchadnezzar his dream.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThis image’s head was of fine gold - Chaldee, “good gold” - טב דהב dehab ṭâb - that is, fine, pure, unalloyed. The whole head of the figure, colossal as it was, appeared to be composed wholly of this.
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible32, 33. The dreamer dreams through the ages though he knows it not. In that sleep a thousand years were but as a watch in the night.
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
The head of the statue was pure gold, its chest and arms were silver, its belly and thighs were bronze,
As for this image, its head was of fine gold, its chest and its arms of silver, its belly and its thighs of bronze,
The head of the statue was pure gold, its chest and arms were silver, its belly and thighs were bronze,
As for that statue, its head was of fine gold, its chest and arms were of silver, its belly and thighs were of bronze.
Tyndale line
This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass,
As for this image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass,
As for this image, his head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass,
The head of this image was of fine gold, his breast and his arms of silver, his belly and his thighs of brass,
This images head was of fine golde, his breast and his armes of siluer, his bellie and his thighs of brasse,
Strictly literal
This image's head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass,
This image! its head [is] of good gold, its breasts and its arms of silver, its belly and its thighs of brass;
This image! Its head [is] of fine gold, its breasts and its arms of silver, its belly and its thighs of bronze;
As regardeth this image, its head was of fine gold, its breast and its arms were of silver, its belly and its thighs of copper,
The head of the statue was made of fine gold. Its breast and arms were of silver. Its middle and its thighs were made of bronze,
From the Latin
The head of this statue was of fine gold, but the breast and the arms of silver, and the belly and the thighs of brass:
Simplified
The head of the statue was gold, the chest and arms were silver, its middle and thighs were bronze,
As for this image, its head was made of the best gold, its breast and its arms were of silver, its middle and its sides were of brass,
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 closely, with the scrolls preserving 15 words that match the MT. The Septuagint, while differing in word order, retains much of the same content, showing consistency across these ancient witnesses.
ה֣וּא צַלְמָ֗א רֵאשֵׁהּ֙ דִּֽי־ דְהַ֣ב טָ֔ב חֲד֥וֹהִי וּדְרָע֖וֹהִי דִּ֣י כְסַ֑ף מְע֥וֹהִי וְיַרְכָתֵ֖הּ דִּ֥י נְחָֽשׁ׃
11 of the 14 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.
הוא צלמ א ריש׳ה די דהב טב חדו׳הי ודרע׳הי די כסף מעו׳הי וירכת׳ה די נחש
15 words on the leather.
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 2:32
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.
הוּא is a pronoun meaning 'he,' 'she,' or 'it,' with variations in usage based on gender. It serves to emphasize or resume the subject, anticipate the subject, or affirm existence. The word appears in both masculine and feminine forms, with 14 occurrences for the masculine and 7 for the feminine.
הוּא 14 m. הִיא 7 f. pron. of 3s. he, she, it
base
H1932 הוּא, הִיא
1932 huw hoo
(Aramaic) or (feminine) hiyo (Aramaic) {he}; corresponding to
1931:--X are, it, this.
see HEBREW for 01931
הוּא (hu) — he/she/it.
1) he, she, it
1a) (emphasising and resuming subject)
1b)(anticipating subj)
1c) as demons pron
1d) (relative)
1e) (affirming existence)
APp3ms — PronounAPp3ms
צְלֵם (tselem) refers to an 'image' or 'idol,' derived from a related term. It appears in both Hebrew and Aramaic contexts, emphasizing its use in reference to idolatrous figures. The entries consistently highlight its meaning as a representation or form, with no significant disagreement among the lexicons.
צְלֵם 17 n.m. image
base
H6755 צְלֵם, צֶלֶם, צְלֶם
6755 tselem tseh'-lem
(Aramaic) or tslem (Aramaic) {tsel-em'}; corresponding to
6754; an idolatrous figure:--form, image.
see HEBREW for 06754
צְלֵם (tse.lem) — image.
image, idol
Aramaic of tse.lem (צֶ֫לֶם "image" H6754)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
im'-aj (tselem; eikon): Its usage falls under 3 main heads.
(1) "Image" as object of idolatrous worship (translations about a dozen words, including maccekhah, "molten image" (De 9:12, etc.); matstsebhah, in the King James Version translated "image" or "pillar," in the Revised Version (British and American) always "pillar" (Ex 23:24, etc.); pecel, "graven image" (Ex 20:4, etc.); tselem, "image" (2Ki 11:18, etc.); eikon, "image" (e.g. Re 14:9));
(2) of man as made in the image of God; (3) of Christ as the image of God. Here we are concerned with the last two usages. For "image" in connection with idolatrous practices, see…
[IDOL]
An exact and complete copy or counterpart of any thing. Christ is called "the image of God," 2Co 4:4 Col 1:15 Heb 1:3, as being the same in nature and attributes. The image of God in which man was created, Ge 1:27 was in his spiritual, intellectual, and moral nature, in righteousness and true holiness. The posterity of Adam were born in his fallen, sinful likeness, Ge 5:3; and as we have borne the image of sinful Adam, so we should be molded into the moral image of the heavenly man Christ, 1Co 15:47-49 2Co 3:18.
רֵאשׁ (re'sh) means 'head' in Hebrew, and can refer to a person's head, the chief or leader of a group, or the essential content of matters. The word is built from the concept of being at the top or forefront, covering meanings related to leadership and summation. It appears in various contexts in the Old Testament, emphasizing its figurative use.
רֵאשׁ n.m. head
head
head as seat of vision
= chief
sum, essential content, of matters
base
H7217 רֵאשׁ
7217 re'sh raysh
(Aramaic) corresponding to 7218; the head; figuratively, the
sum:--chief, head, sum.
see HEBREW for 07218
רֵאשׁ (resh) — head.
1) chief, head
1a) head (of man)
1b) head (as seat of visions)
1c) chief
1d) sum (essential content)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3ms
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דְּהַב (dhab) is an Aramaic word meaning 'gold.' It is derived from the Hebrew word זָהָב (zahav, H2091). The entries consistently identify it as a noun referring to the precious metal.
דְּהַב 23 n.m. gold
base
H1722 דְּהַב
1722 dhab deh-hab'
(Aramaic) corresponding to 2091; gold:--gold(- en).
see HEBREW for 02091
דְּהַב (de.hav) — gold.
gold
Aramaic of za.hav (זָהָב "gold" H2091)
Adj — Noun common · both singular absoluteANcbsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
טָב (tab) is an Aramaic word meaning 'good' or 'fine,' derived from a related Hebrew term טוֹב (tov). The entries indicate its use in contexts that convey a sense of quality or positivity.
H2869 טָב
2869 tab , tawb
(Aramaic) from 2868; the same as 2896; good:--fine, good.
see HEBREW for 02868
see HEBREW for 02896
טָב (tav) — fine.
good
Aramaic of tov (טוֹב "pleasant" H2896A)
Adj — AdjAAabsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
חֲדִי (chadiy) means 'breast' or 'chest' in Aramaic, corresponding to the Hebrew word חָזֶה (cha.zeh). The term appears in Daniel 2:32, where it refers specifically to the breast in a figurative context.
[חֲדִי, or חַד] n.m. breast;—du. Dn 2:32.
ref
H2306 חֲדִי, חַד
2306 chadiy khad-ee'
(Aramaic) corresponding to 2373; a breast:--breast.
see HEBREW for 02373
חֲדִי (cha.di) — breast.
breast, chest
Aramaic of cha.zeh (חָזֶה "breast" H2373)
Adj | Suff — Noun common masculine plural construct · suffixANcmpc/Sp3ms
דְּרַע (dra) is an Aramaic word meaning 'arm.' It corresponds to the Hebrew word זְרוֹעַ (ze.ro.a), which also means 'arm.' The term appears in the plural form in Daniel 2:32.
[דְּרַע] n.[f.] arm;—pl. sf. Dn 2:32.
ref
H1872 דְּרַע
1872 dra` der-aw'
(Aramaic) corresponding to 2220; an arm:--arm.
see HEBREW for 02220
דְּרַע (de.ra) — arm.
arm
Aramaic of ze.ro.a (זְרוֹעַ "arm" H2220)
Adj | N-fp | Suff — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp3ms
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כְּסַף (kesaf) means silver, referring both to the metal itself and its use as money. The entries indicate that it is a noun and relate it to the concept of wealth. There are no significant disagreements among the lexicons.
כְּסַף n.m. silver
base
H3702 כְּסַף silver
3702 kcaph kes-af'
(Aramaic) corresponding to 3701:--money, silver.
see HEBREW for 03701
כְּסַף (ke.saph) — silver.
1) silver
1a) as metal
1b) as money
Adj — Noun common · both singular absoluteANcbsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
מְעָא (m`ah) refers to the plural form of 'belly' or 'abdomen' in Aramaic, specifically noted in Daniel 2:32. The term is linked to the Hebrew word מֵעֶה (me.eh, H4578), which also means 'belly.'
[מְעָא] n.[m.]pl. external belly;—sf. Dn 2:32
ref
H4577 מְעָא, מְעָה
4577 m`ah meh-aw'
(Aramaic) or m(ae (Aramaic) {meh-aw'}; corresponding to 4578;
only in plural the bowels:--belly.
see HEBREW for 04578
מְעָא (me.ah) — belly.
external belly, abdomen
Aramaic of me.eh (מֵעֶה "belly" H4578)
Adj | Suff — Noun common masculine plural construct · suffixANcmpc/Sp3ms
יַרְכָא (yarka') is an Aramaic word meaning 'thigh' or 'loin.' It can also refer to the flank, side, or recess. The word appears in the context of Daniel 2:32, where it is used in the plural form.
[יַרְכָא] n.f. thigh, or loin;—pl. sf. Dn 2:32.
ref
H3410 יַרְכָא
3410 yarka' yar-kaw'
(Aramaic) corresponding to 3411; a thigh:--thigh.
see HEBREW for 03411
יַרְכָא (yar.kah) — thigh.
thigh, loin, flank, side, recess
Aramaic of ye.re.khah (יַרְכָה "flank" H3411)
Adj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixAC/Ncfpc/Sp3ms
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
נְחָשׁ (nechash) refers to copper or bronze. It is noted in the Brown-Driver-Briggs lexicon as a noun and is linked to the Aramaic term for bronze. The entries consistently emphasize its metallic meanings without significant disagreement.
נְחָשׁ n.m. copper, bronze
base
H5174 נְחָשׁ
5174 nchash nekh-awsh'
(Aramaic) corresponding to 5154; copper:--brass.
see HEBREW for 05154
נְחָשׁ (ne.chash) — bronze.
copper, bronze
Aramaic of ne.chu.shah (נְחוּשָׁה "bronze" H5154)
Adj — Noun common · both singular absoluteANcbsa