English Standard Version
Then the iron, the clay, the bronze, the silver, and the gold, all together were broken in pieces, and became like the chaff of the summer threshing floors; and the wind carried them away, so that not a trace of them could be found. But the stone that struck the image became a great mountain and filled the whole earth.
King James Bible
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
American Standard Version
Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
Then was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and became like the chaff of a summer's thrashingfloor, and they were carried away by the wind: and there was no place found for them: but the stone that struck the statue, became a great mountain, and filled the whole earth.
English Revised Version
Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
Webster's Bible Translation
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
Daniel 2:35 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The Sacrificial Kitchens for the Priests and for the People
Ezekiel 46:19. And he brought me up the entrance by the shoulder of the gate to the holy cells for the priests, which looked to the north; and behold there was a place on the outermost side toward the west. Ezekiel 46:20. And he said to me, This is the place where the priests boil the trespass-offering and the sin-offering, where they bake the meat-offering that they may not need to carry it out into the outer court, to sanctify the people. Ezekiel 46:21. And he led me out into the outer court, and caused me to pass by the four corners of the court; and behold, in every corner of the court there was again a court. Ezekiel 46:22. In the four corners of the court were closed courts of forty cubits in length and thirty cubits in breadth; all four corner spaces had one measure. Ezekiel 46:23. And a row of stands was round about therein in all four, and boiling hearths were under the rows made round about. Ezekiel 46:24. And he said to me, These are the kitchen-house, where the servants of the house boil the slain-offering of the people. - In the list and description of the subordinate buildings of the temple, the sacrificial kitchens are passed over; and they are therefore referred to here again in a supplementary manner. Ewald has shifted Ezekiel 46:19-24, and placed them after Ezekiel 42:14, which would certainly have been the most suitable place for mentioning the sacrificial kitchens for the priests. But it is evident that they stood here originally, and not there; not only from the fact that in Ezekiel 46:19 the passage to the holy cells (Ezekiel 42:1.) is circumstantially described, which would have been unnecessary if the description of the kitchens had originally followed immediately after Ezekiel 42:14, as Ezekiel was then standing by the cells; but also, and still more clearly, from the words that serve as an introduction to what follows, "he led me back to the door of the house" (Ezekiel 47:1), which are unintelligible unless he had changed his standing-place between Ezekiel 46:18 and Ezekiel 47:1, as is related in Ezekiel 46:19 and Ezekiel 46:21, since Ezekiel had received the sacrificial thorah (Ezekiel 44:5-46:18) in front of the house (Ezekiel 44:4). If Ezekiel 46:19-24 had originally stood elsewhere, so that Ezekiel 47:1 was immediately connected with Ezekiel 46:18, the transition-formula in Ezekiel 47:1 would necessarily have read very differently. - But with this section the right of the preceding one, Ezekiel 46:16-18, which Ewald has arbitrarily interpolated in Ezekiel 45 between Ezekiel 45:8 and Ezekiel 45:9, to hold its present place in the chapter before us as an appendix, is fully vindicated. - The holy cells (Ezekiel 46:19) are those of the northern cell-building (Ezekiel 42:1-10) described in Ezekiel 42:1-14 (see Plate I L). בּמּבוא is the approach or way mentioned in Ezekiel 42:9, which led from the northern inner gate to these cells (see Plate I l); not the place to which Ezekiel was brought (Kliefoth), but the passage along which he was led. The spot to which he was conducted follows in אל (the article before the construct state, as in Ezekiel 43:21, etc.). אל הכּהנים is appended to this in the form of an apposition; and here לשׁכות is to be repeated in thought: to those for the priests. 'הפּנות צ belongs to הלשׁכות. There, i.e., by the cells, was a space set apart at the outermost (hindermost) sides toward the west (Plate I M), for the boiling of the flesh of the trespass-offering and sin-offering, and the baking of the minchah, - that is to say, of those portions of the sacrifices which the priests were to eat in their official capacity (see the comm. on Ezekiel 42:13). For the motive assigned in Ezekiel 46:20 for the provision of special kitchens for this object, see the exposition of Ezekiel 44:19.
In addition to these, kitchens were required for the preparation of the sacrificial meals, which were connected with the offering of the shelamim, and were held by those who presented them. These sacrificial kitchens for the people are treated of in Ezekiel 46:20-24. They were situated in the four corners of the outer court (Plate I N). To show them to the prophet, the angel leads him into the outer court. The holy cells (Ezekiel 46:19) and the sacrificial kitchens for the priests (Ezekiel 46:20) were also situated by the outside wall of the inner court; and for this reason Ezekiel had already been led out of the inner court, where he had received the sacrificial thorah, through the northern gate of the court by the way which led to the holy cells, that he might be shown the sacrificial kitchens. When, therefore, it is stated in Ezekiel 46:21 that "he led me out into the outer court," יוציאני can only be explained on the supposition that the space from the surrounding wall of the inner court to the way which led from the gate porch of that court to the holy cells, and to the passage which continued this way in front of the cells (Plate I l and m), was regarded as an appurtenance of the inner court. In every one of the four corners of the outer court there was a (small) courtyard in the court. The repetition of 'חצר בּמקצע הח has a distributive force. The small courtyards in the four corners of the court were קטרות, i.e., not "uncovered," as this would be unmeaning, since all courts or courtyards were uncovered; nor "contracted" (Bttcher), for קטר has no such meaning; nor "fumum exhalantia," as the Talmudists suppose; nor "bridged over" (Hitzig), which there is also nothing in the language to sustain; but in all probability atria clausa, i.e., muris cincta et janius clausa (Ges. Thes.), from קטר; in Aram. ligavit; in Ethiop. clausit, obseravit januam. The word מהקצעות is marked with puncta extraordinaria by the Masoretes as a suspicious word, and is also omitted in the Septuagint and Vulgate. Bttcher and Hitzig have therefore expunged it as a gloss. But even Hitzig admits that this does not explain how it found its way into the text. The word is a Hophal participle of קצע, in the sense of cornered off, cut off into corners, and is in apposition to the suffix to לארבּעתּם, - literally, one measure wax to all four, the spaces or courtyards cut off in the corners. For this appositional use of the participle, compare 1 Kings 14:6. There is also a difference of opinion as to the meaning of the word טוּר, which only occurs here and in Exodus 28:17. and Ezekiel 39:10, where it signifies "row," and not "enclosure" (Kliefoth). טירות, which follows, is evidently merely the feminine plural, from טוּר, as טירה is also derived from טוּר, in the sense of "to encircle" (see the comm. on Psalm 69:26). Consequently טוּר does not mean a covering or boundary wall, but a row or shelf of brickwork which had several separate shelves, under which the cooking hearths were placed. מבשּׁלות, not kitchens, but cooking hearths; strictly speaking a partic. Piel, things which cause to boil. - בּית המּבשּׁלים - .liob ot e, kitchen house. משׁרתּי הבּית, the temple servants, as distinguished from the servants of Jehovah (Ezekiel 44:15-16), are the Levites (Ezekiel 44:11-12). עשׂוּי is construed as in Ezekiel 40:17 and Ezekiel 41:18-19.
Treasury of Scripture Knowledge
Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them.
The wicked are not so, but are like chaff that the wind drives away.
In just a little while, the wicked will be no more; though you look carefully at his place, he will not be there.
But he passed away, and behold, he was no more; though I sought him, he could not be found.
It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it,
Be broken, you peoples, and be shattered; give ear, all you far countries; strap on your armor and be shattered; strap on your armor and be shattered.
The nations roar like the roaring of many waters, but he will rebuke them, and they will flee far away, chased like chaff on the mountains before the wind and whirling dust before the storm.
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