Esther 1:10 — Word Study
WLCבַּיּוֹם֙ הַשְּׁבִיעִ֔י כְּט֥וֹב לֵב־ הַמֶּ֖לֶךְ בַּיָּ֑יִן אָמַ֡ר לִ֠מְהוּמָן בִּזְּתָ֨א חַרְבוֹנָ֜א בִּגְתָ֤א וַאֲבַגְתָא֙ זֵתַ֣ר וְכַרְכַּ֔ס שִׁבְעַת֙ הַסָּ֣רִיסִ֔ים הַמְשָׁ֣רְתִ֔ים אֶת־ פְּנֵ֖י הַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃
BSAOn the seventhshᵉbîyʻîy [final] dayyôwm when the king’smelek [Ahasuerus, ruler of Persia] heartlêb [mind, emotions, and will] with wineyayin [fermented drink] he orderedʼâmar■ [commanded, instructed] the sevenshebaʻ eunuchsçârîyç [high-ranking officials, attendants] who servedshârath [ministered, attended to] himʼĂchashvêrôwsh MehumanMᵉhûwmân△ [faithful one] BizthaBizthâʼ△ [booty] HarbonaCharbôwnâʼ [noble-born] BigthaBigthâʼ△ [in the wine press] AbagthaʼĂbagthâʼ△ [father of abundance] ZetharZêthar△ [star] and CarkasKarkaç△ [servant, attendant]
| Greek | English | Parsing |
|---|---|---|
| בַּיּוֹם֙ | on the day | Preposition, noun common masculine singular absolute |
| הַשְּׁבִיעִ֔י | seventh | Particle |
| כְּט֥וֹב | when was good | Preposition, verb qal infinitive construct common |
| לֵב־ | [the] heart of | Noun common, masculine singular construct |
| הַמֶּ֖לֶךְ | the king | Particle, noun common masculine singular absolute |
| בַּיָּ֑יִן | by the wine | Preposition, noun common masculine singular absolute |
| אָמַ֡ר | he said | Verb, Qal, perfect third person masculine singular |
| לִ֠מְהוּמָן | to Mehuman | Preposition, noun proper masculine |
| בִּזְּתָ֨א | Biztha | Noun proper masculine |
| חַרְבוֹנָ֜א | Harbona | Noun proper masculine |
| בִּגְתָ֤א | Bigtha | Noun proper masculine |
| וַאֲבַגְתָא֙ | and Abagtha | Conjunction, noun proper masculine |
| זֵתַ֣ר | Zethar | Noun proper masculine |
| וְכַרְכַּ֔ס | and Carcas | Conjunction, noun proper masculine |
| שִׁבְעַת֙ | [the] seven | Adj |
| הַסָּ֣רִיסִ֔ים | the eunuchs | Particle, noun common masculine plural absolute |
| הַמְשָׁ֣רְתִ֔ים | who served | Particle, verb piel participle (active) masculine plural |
| אֶת־ | with | Preposition |
| פְּנֵ֖י | [the] face of | Noun common, masculine plural construct |
| הַמֶּ֥לֶךְ | the king | Particle, noun common masculine singular absolute |
| אֲחַשְׁוֵרֽוֹשׁ׃ | Ahasuerus | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On the seventh day, when the king’s heart was merry with wine, he ordered the seven eunuchs who served him—Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carkas— |
| KJV | ¶ On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that served in the presence of Ahasuerus the king, |
| ASV | On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king, |
| YLT | On the seventh day, as the heart of the king is glad with wine, he hath said to Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven eunuchs who are ministering in the presence of the king Ahasuerus, |
| WEB | On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcass, the seven eunuchs who served in the presence of Ahasuerus the king, |
| BBE | On the seventh day, when the heart of the king was glad with wine, he gave orders to Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven unsexed servants who were waiting before Ahasuerus the king, |
The translations agree on the use of שְׁבִיעִ֔י as seventh.
The main clause is supported by a temporal phrase, providing context for the king's command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
6 of 21 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 — Esther 1:10
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 Banquet of Ahasuerusgenerated
Esther 1:10 describes the moment when King Ahasuerus, filled with joy from wine on the seventh day of a grand banquet, gives a command to his seven eunuchs. This event occurs in a context of opulence and celebration, highlighting the king's authority and the role of his attendants. The following verses reveal the consequences of this command, particularly regarding Queen Vashti.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 43:34 | When the portions were served to them from Joseph’s table, Benjamin’s portion was five times larger than any of the others. So they feasted and drank freely with Joseph. |
| 2 | Judges 16:25 | And while their hearts were merry, they said, “Call for Samson to entertain us.” So they called Samson out of the prison to entertain them. And they stationed him between the pillars. |
| 3 | 1 Samuel 25:36–37 | When Abigail returned to Nabal, there he was in the house, holding a feast fit for a king, in high spirits and very drunk. So she told him nothing until morning light. |
| 4 | 2 Samuel 13:28 | Now Absalom had ordered his young men, “Watch Amnon until his heart is merry with wine, and when I order you to strike Amnon down, you are to kill him. Do not be afraid. Have I not commanded you? Be courageous and valiant!” |
| 5 | Proverbs 20:1 | Wine is a mocker, strong drink is a brawler, and whoever is led astray by them is not wise. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שְׁבִיעִ֔י, shevi'igenerated
The Hebrew word שְׁבִיעִי (shevi'i) is an ordinal adjective meaning 'seventh.' It indicates the position in a sequence, specifically the seventh day in this context, which is significant in many biblical narratives as a time of completion or rest.
This term derives from the root associated with the number seven, which often symbolizes perfection or fullness in biblical literature. Its use here emphasizes the culmination of the banquet's festivities.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read from the Berean Standard Bible, which uses seventh to translate שְׁבִיעִ֔י.
Sentence Structuregenerated
The main verb in this verse is אָמַ֡ר, he said, which governs the command issued by the king. The structure includes a prepositional phrase indicating the timing, followed by the subject and the list of eunuchs.
The sentence begins with a temporal clause, establishing the context of the king's merriment, followed by the command to the eunuchs, emphasizing the authority of the king and the importance of his attendants.
Septuagint Backgroundgenerated
The Septuagint translates שְׁבִיעִ֔י as ἑβδόμῃ, which maintains the ordinal meaning of 'seventh.' This choice reflects the translators' intention to preserve the significance of the day within the narrative.
The Greek translation indicates a direct correspondence to the Hebrew term, emphasizing the importance of the seventh day within the context of the banquet.
In plain words — the whole versegenerated
Esther 1:10 describes how, on the seventh day of a banquet, King Ahasuerus, feeling merry from wine, commanded his seven eunuchs to serve him. This moment sets the stage for the events that follow, particularly concerning Queen Vashti.
Frequently Asked Questionsgenerated
The seventh day often symbolizes completion or rest in biblical narratives, marking the culmination of the banquet's festivities.
The eunuchs were high-ranking officials who served the king, each with specific names and roles in the royal court.
This phrase indicates that the king was in a joyful and possibly intoxicated state, influencing his decisions and commands.
The command leads to Queen Vashti's refusal to appear before the king, resulting in significant consequences for her and the king's court.
Reflection Questionsgenerated
- How does the concept of the seventh day resonate with themes of completion in my own life?
- In what ways can I recognize authority in my own context, similar to the king's command?
- What can I learn from the roles of attendants in serving those in authority?
- How do celebrations and feasts in my life reflect moments of joy and decision-making?
The early church on this verse — how the Fathers read it
Early commentators have noted the significance of this moment in the narrative, highlighting the king's state and the implications of his command.
“So on the seventh day when the king was very festive, and after he had drunk too much and grown heated from the wine, he ordered Mehuman, and Biztha, and Harbona, and Bigtha, and Abigtha, and Zethar, and Carcas,Early Church Fathers on Esther 1 →
The seventh day of the banquet signifies the beauty of the time in which the incarnate Lord manifested with more abundant grace all the mysteries of the law and the prophets on which the pious minds of the faithful had until then pastured.Early Church Fathers on Esther 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Esther 1:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOn the seventh day,.... Of the feast, the last day of it, which the Rabbins, as Jarchi observes, say was the sabbath day, and so the Targum: when the heart of the king was merry with wine; when he
Read John Gill on Esther 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOn the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that served in the presence
Read Robert Jamieson on Esther 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleChamberlains, or eunuchs; which were much in use and in favour in the eastern courts, and particularly with the Persian emperors, as ancient histories inform us.
Read Matthew Poole on Esther 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 1:10 On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that served in the presence of Ahasuerus the king,Ver. 10. On the seventh day] Here we have Luxuriosi convivii luctuosum exitum, a sad end of a luxurious feast. Sin usually endeth tragically. On the six former days of the feast, having farced his body with good cheer like a woolsack, and inflamed it with wine wherein was excess, he bethinks himself of other pleasures. Vina parant animos Veneri (Ovid). Aristophanes calleth wine the milk of Venus and fuel of lust. Ambrose saith that lust is fed with feasts…
Read John Trapp on Esther 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Was merry with wine.—The habit of the Persians to indulge in wine to excess may be inferred from Esther 1:8. Chamberlains.—Literally, eunuchs. The names of the men, whatever they may be, are apparently not Persian. The enumeration of all the seven names is suggestive of personal knowledge on the part of the writer.
Read Charles John Ellicott on Esther 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. He commanded Mehuman] All these are doubtless Persian names; but so disguised by passing through a Hebrew medium, that some of them can scarcely be known. [Persian] Mehuman signifies a stranger or guest. We shall find other names and words in this book, the Persian etymology of which may be easily traced.
Read AdamClarke on Esther 1 →CambridgeThe Cambridge Bible for Schools and Colleges10–22. Vashti’s disgrace 10. he commanded Mehuman etc.] The names of the seven chamberlains, or rather, eunuchs, who were sent to fetch Vashti, vary much in their form in the LXX. and other versions. Their derivation is, like their nationality, quite uncertain, inasmuch as the Persian market was largely supplied with men of other races for this purpose.
Read Cambridge on Esther 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleDIVORCE OF VASHTI, Esther 1:10-22. 10. On the seventh day — The last day of the feast. Compare Esther 1:5.
Read Daniel Denison Whedon on Esther 1 →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
On the seventh day, when the king’s heart was merry with wine, he ordered the seven eunuchs who served him—Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carkas—
On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcass, the seven eunuchs who served in the presence of Ahasuerus the king,
On the seventh day, when the king’s heart was merry with wine, he ordered the seven eunuchs who served him—Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carkas—
On the seventh day, as King Ahasuerus was feeling the effects of the wine, he ordered Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, the seven eunuchs who attended him,
Tyndale line
¶ On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that served in the presence of Ahasuerus the king,
On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king,
On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king,
On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that served in the presence of Ahasuerus the king,
Vpon the seuenth daye when the King was merie with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seuen eunuches, (that serued in the presence of King Ahashuerosh)
Strictly literal
On the seventh day, when the king's heart was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that served in the presence of king Ahasuerus,
On the seventh day, as the heart of the king is glad with wine, he hath said to Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven eunuchs who are ministering in the presence of the king Ahasuerus,
On the seventh day, as the heart of the king is glad with wine, he has commanded to Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven eunuchs who are ministering in the presence of King Ahasuerus,
On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Charbona, Bigtha, and Abagtha, Zethar, and Carcass, the seven chamberlains that served in the presence of king Achashverosh,
On the seventh day, when the king's heart was feeling happy because of the wine, he told Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Karkas (the seven officials who served before him),
From the Latin
Now on the seventh day, when the king was merry, and after very much drinking was well warmed with wine, he commanded Mauman, and Bazatha, and Harbona, and Bagatha, and Abgatha, and Zethar, and Charcas, the seven eunuchs that served in his presence,
Simplified
On the seventh day of the feast, the king, feeling happy from drinking wine, ordered the seven eunuchs who were his attendants, Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Karkas,
On the seventh day, when the heart of the king was glad with wine, he gave orders to Mehuman, Biztha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven unsexed servants who were waiting before Ahasuerus the king,
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 is consistent with the Septuagint in terms of the words used, although the Septuagint's word order differs. Both texts convey the same essential meaning regarding the king's command and the context of the banquet.
בַּיּוֹם֙ הַשְּׁבִיעִ֔י כְּט֥וֹב לֵב־ הַמֶּ֖לֶךְ בַּיָּ֑יִן אָמַ֡ר לִ֠מְהוּמָן בִּזְּתָ֨א חַרְבוֹנָ֜א בִּגְתָ֤א וַאֲבַגְתָא֙ זֵתַ֣ר וְכַרְכַּ֔ס שִׁבְעַת֙ הַסָּ֣רִיסִ֔ים הַמְשָׁ֣רְתִ֔ים אֶת־ פְּנֵ֖י הַמֶּ֥לֶךְ אֲחַשְׁוֵרֽוֹשׁ׃
12 of the 21 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.
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 Esther 1:10
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
שְׁבִיעִי (shbiy`iy) is an ordinal adjective meaning 'seventh.' It has masculine and feminine forms, שְׁבִיעִי for masculine and שְׁבִיעִית for feminine. The word is derived from the root meaning associated with the number seven, covering its use as a numerical order.
שְׁבִיעִי m. שְׁבִיעִית f. 97 adj.num.ord. seventh
base
H7637 שְׁבִיעִי m. שְׁבִיעִית f. adj. num. ord. seventh
7637 shbiy`iy sheb-ee-ee'
or shbi iy {sheb-ee-ee'}; ordinal from 7657;
seventh:--seventh (time).
see HEBREW for 07657
שְׁבִיעִי (she.vi.i) — seventh.
1) seventh
1a) ordinal number
Art | Adj — ParticleHTd/Aomsa
The Hebrew word טוֹב (tov) is a primitive root meaning to be good or pleasing in various senses, including being delightful, joyful, and beneficial. It covers a range of meanings from personal well-being to moral actions, as seen in its uses in the Old Testament. The entries consistently emphasize its positive connotations without significant disagreement.
טוֹב vb. pleasing, good
Qal
be pleasant, delightful
be glad, joyful
of rank, position, claim: art thou really better than Balak?
be well with, good for
be pleasing
Hiph. do well, act right
base
H2895 טוֹב pleasing, good .. be pleasant, delightful
. be glad, joyful
. of rank, position, claim: art thou really better than Balak?
. be well with, good for
. be pleasing
. do well, act right
2895 towb tobe
a primitive root, to be (transitively, do or make) good (or
well) in the widest sense:--be (do) better, cheer, be (do,
seem) good, (make) goodly, X please, (be, do, go, play) well.
טוֹב (tov) — be pleasing.
1) to be good, be pleasing, be joyful, be beneficial, be pleasant, be favourable, be happy, be right
1a) (Qal)
1a1) to be pleasant, be delightful
1a2) to be glad, be joyful
1a3) to be better
1a4) to be well with, be good for
1a5) to be pleasing
1b) (Hiphil) to do well, do good, act right, act rightly
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
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).
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
מְהוּמָן (Mehuman) is a proper noun referring to a eunuch of Ahasuerus, mentioned in the context of the Persian court in the Book of Esther (Est. 1:10). The name is of Persian origin and is associated with the meaning 'faithful.'
מְהוּמָן n.pr.m. a eunuch of Ahasuerus Est 1:10.
ref
H4104 מְהוּמָן
4104 Mhuwman meh-hoo-mawn'
of Persian origin; Mehuman, a eunuch of Xerxes:--Mehuman.
מְהוּמָן (me.hu.man) — Mehuman.
A man living at the time of Exile and Return, only mentioned at Est.1.10
§ Mehuman = "faithful"
one of the 7 eunuchs of Ahasuerus
Prep | N-proper — Preposition · noun proper masculineHR/Npm
me-hu'-man (me`human (Es 1:10)): A eunuch of Ahasuerus, the first of the seven chamberlains.
Mehuman
Faithful, one of the eunchs whom Ahasuerus (Xerxes) commanded to bring in Vashti (Esther 1:10).
(faithful), one of the seven eunuchs of Ahasuerus. (Esther 1:10)
making an uproar; a multitude
בִּזְּתָא (Biztha) is a proper name of Persian origin, referring to a eunuch of King Ahasuerus (Xerxes) mentioned in the Book of Esther (Est. 1:10). The name is noted to mean "booty." The entries consistently identify Biztha as a historical figure from the time of the Exile and Return.
בִּזְּתָא n.pr.m. a eunuch of Ahasuerus, Est 1:10
ref
H968 בִּזְּתָא
968 Biztha' biz-thaw'
of Persian origin; Biztha, a eunuch of Xerxes:--Biztha.
בִּזְּתָא (biz.ta) — Biztha.
A man living at the time of Exile and Return, only mentioned at Est.1.10
§ Biztha = "booty"
one of Ahasuerus' (Xerxes') eunuchs
N-proper — Noun proper masculineHNpm
biz'-tha (Septuagint Mazan; also Bazan and Bazea): One of the seven eunuchs or chamberlains of King Ahasuerus (Xerxes). It is possible that the name is derived from the Persian besteh, "bound," hence, "eunuch" (Es 1:10).
(eunuch), the second of the seven eunuchs of King Ahasuerus’ harem. (Esther 1:10) (B.C. 483.)
→ A Persian chamberlain Es 1:10
חַרְבוֹנָא (Charbowna) refers to a eunuch of Xerxes, also known as Ahasuerus, mentioned in the Book of Esther. The name is of Persian origin and is interpreted to mean 'ass-driver.' He is noted as one of the seven chamberlains serving the king, appearing specifically in Esther 1:10 and 7:9.
חַרְבוֹנָא n.pr.m. eunuch of Ahasuerus
base
H2726 חַרְבוֹנָא, חַרְבוֹנָא
2726 Charbowna' khar-bo-naw'
or Charbownah {khar-bo-naw'}; of Persian origin; Charbona or
Charbonah, a eunuch of Xerxes:--Harbona, Harbonah.
חַרְבוֹנָא (char.vo.na) — Harbona.
A man living at the time of Exile and Return, only mentioned at Est.1.10
§ Harbona or Harbonah = "ass-driver"
the 3rd of the seven chamberlains or eunuchs who served Ahasuerus
חַרְבוֹנָא (char.vo.na) — Harbona.
A man living at the time of Exile and Return, only mentioned at Est.7.9
§ Harbona or Harbonah = "ass-driver"
the 3rd of the seven chamberlains or eunuchs who served Ahasuerus
N-proper — Noun proper masculineHNpm
Harbona
(a Persian word meaning “ass-driver”), one of the seven eunuchs or chamberlains of king Ahasuerus (Esther 1:10; 7:9).
(ass-driver), the third of the seven chamberlains or eunuchs who served King Ahasuerus. (Esther 1:10) (B.C. 483-475.)
→ Also called HARBONAH
→ A chamberlain of Ahasuerus Es 1:10; 7:9
בִּגְתָא (Bigtha') refers to a eunuch mentioned in the context of King Ahasuerus (Xerxes) in the Old Testament, specifically in Esther 1:10. The name is of Persian origin and is noted to mean 'in the wine-press.' There are no significant disagreements among the lexicons regarding this entry.
בִּגְתָא n.pr.m. a eunuch of Ahasuerus Es 1:10.
ref
H903 בִּגְתָא
903 Bigtha' big-thaw'
of Persian derivation; Bigtha, a eunuch of Xerxes:--Bigtha.
בִּגְתָא (big.ta) — Bigtha.
A man living at the time of Exile and Return, only mentioned at Est.1.10
§ Bigtha = "in the wine-press"
a eunuch in king Ahasuerus' (Xerxes) court
N-proper — Noun proper masculineHNpm
big'-tha (bighetha'; Septuagint Barazi; Codex Vaticanus, Boraze; Codex Alexandrinus, Oareboa): One of the seven eunuchs or chamberlains having charge of the harem of King Xerxes ("Ahasuerus") and commanded to bring Vashti to the king's banquet (Es 1:10).
Bigtha
Garden, or gift of fortune, one of the seven eunuchs or chamberlains who had charge of the harem of Ahasuerus (Esther 1:10).
(gift of God), one of the seven chamberlains or eunuchs of the harem of King Ahasuerus. (Esther 1:10) (B.C. 483.)
אֲבַגְתָא (Abagtha) refers to a eunuch of Ahasuerus, specifically Xerxes, mentioned in the context of the Persian court in the Book of Esther (Est. 1:10). The name is thought to mean 'God-given' and is derived from a foreign origin. It appears only in this one instance in the Old Testament.
אֲבַגְתָא n.pr.m. (Pers. cf. בִּגְתָא) eunuch of Ahasuerus Est 1:10.
done
H5 אֲבַגְתָא eunuch of Ahasuerus
5 'Abagtha' ab-ag-thaw'
of foreign origin; Abagtha, a eunuch of Xerxes:--Abagtha.
אֲבַגְתָא (a.vag.ta) — Abagtha.
A man living at the time of Exile and Return, only mentioned at Est.1.10
§ Abagtha = "God-given"
one of the seven eunuchs in the Persian court of Ahasuerus
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
a-bag'-tha ('abhaghetha', perhaps meaning "fortunate one"): One of the seven eunuchs, or "chamberlains," of Xerxes mentioned in Es 1:10. The name is Persian, and is one of the many Persian marks in the Book of Esther.
Abagtha
One of the seven eunuchs in Ahasuerus’s court (Esther 1:10; 2:21).
(God-given), one of the seven eunuchs in the Persian court of Ahasuerus. (Esther 1:10)
father of the wine-press
זֵתַר (Zethar) is a proper name of Persian origin, referring to a eunuch of Ahasuerus mentioned in Esther 1:10. The name is associated with the meaning 'star' and is noted as one of the seven eunuchs serving Xerxes.
זֵתַר n.pr.m. an eunuch of Ahasuerus Est 1:10
ref
H2242 זֵתַר
2242 Zethar zay-thar'
of Persian origin; Zethar, a eunuch of Xerxes:--Zethar.
זֵתַר (ze.tar) — Zethar.
A man living at the time of Exile and Return, only mentioned at Est.1.10
§ Zethar = "star"
one of the seven eunuchs of Ahasuerus
N-proper — Noun proper masculineHNpm
ze'-thar (zethar; Oppert, Esther, 25, compares Persian zaitar, "conqueror"; see BDB; Septuagint Abataza): A eunuch of Ahasuerus (Es 1:10).
(star), one of the seven eunuchs of Ahasuerus, (Esther 1:10) (B.C. 453.)
he that examines or beholds
→ One of the seven chamberlains of the king of Persia Es 1:10
כַּרְכַּס (karkas) is a proper name of Persian origin, referring to a eunuch named Carcas, who served King Ahasuerus, mentioned in Esther 1:10. The name is noted to mean 'severe.' The entries consistently identify this figure as part of the royal court during the Exile and Return period.
כַּרְכַּס n.pr.m. Pers., a eunuch of Ahasuerus, Est 1:10.
done
H3752 כַּרְכַּס
3752 Karkac kar-kas'
of Persian origin; Karkas, a eunuch of Xerxes: -Carcas.
כַּרְכַּס (kar.kas) — Carkas.
A man living at the time of Exile and Return, only mentioned at Est.1.10
§ Carcas = "severe"
the 7th of the 7 eunuchs of king Ahasuerus
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
kar'-kas (karkac): One of seven chamberlains, ordered to summon Queen Vashti before King Ahasuerus (Es 1:10). The Targum allegorizes the first five of the names.
(severe), the seventh of the seven "chamberlains," i.e. eunuchs, of King Ahasuerus. (Esther 1:10) (B.C. 483.).
the covering of a lamb
→ A Persian chamberlain Es 1:10
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — AdjHAcbsc
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
סָרִיס (sārîs) means 'eunuch' and is derived from a root implying castration. It can also refer to an official or minister of state, particularly one serving in female quarters. The term appears in contexts related to royal or governmental roles.
סָרִיס 45 n.m. eunuch
base
H5631 סָרִיס eunuch
5631 cariyc saw-reece'
or caric {saw-reece'}; from an unused root meaning to
castrate; a eunuch; by implication, valet (especially of the
female apartments), and thus, a minister of
state:--chamberlain, eunuch, officer. Compare 7249.
see HEBREW for 07249
סָרִיס (sa.ris) — eunuch.
official, eunuch
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
שָׁרַת (sharath) is a Hebrew verb meaning to minister or serve. It is derived from a primitive root that conveys the idea of attending to someone as a servant or worshipper. The entries indicate its use in contexts related to ministry and service, particularly in the Piel form, which emphasizes active participation in serving.
[שָׁרַת] 97 vb. Pi. minister, serve
base
H8334 שָׁרַת Pi. minister, serve
8334 sharath shaw-rath'
a primitive root; to attend as a menial or worshipper;
figuratively, to contribute to:--minister (unto), (do)
serve(- ant, -ice, -itor), wait on.
שָׁרַת (sha.rat) — to minister.
(Piel) to minister, serve, minister to
Art | V-Piel — Particle · verb piel participle (active) masculine pluralHTd/Vprmpa
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR — PrepositionHR
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
אֲחַשְׁוֵרוֹשׁ (Achashverosh) refers to Ahasuerus, a title for the Persian king Xerxes. It is of Persian origin and is associated with the time of the Exile and Return, first mentioned in Ezra 4:6. The name is interpreted to mean 'I will be silent and poor' and is linked to his marriage to Vashti.
אֲחַשְׁוֵרוֹשׁ n.pr.m. Ahasuerus = Xerxes king of Pers.
base
H325 אֲחַשְׁוֵרוֹשׁ
325 'Achashverowsh akh-ash-vay-rosh'
or (shortened) pAchashrosh {akh- ash-rosh'} (Esth. 10:1); of
Persian origin; Achashverosh (i.e. Ahasuerus or Artaxerxes,
but in this case Xerxes), the title (rather than name) of a
Persian king:--Ahasuerus.
אֲחַשְׁוֵרוֹשׁ (a.chash.ve.rosh) — Ahasuerus.
A man living at the time of Exile and Return, first mentioned at Ezr.4.6; married to Vashti (H2060);
father of: Darius (H1868H)
§ Ahasuerus = "I will be silent and poor"
title of the king of Persia, probably Xerxes
N-proper — Noun proper masculineHNpm
Ahasuerus
There are three kings designated by this name in Scripture. (1.) The father of Darius the Mede, mentioned in Dan. 9:1. This was probably the Cyaxares I. known by this name in profane history, the king of Media and the conqueror of Nineveh.
(2.) The king mentioned in Ezra 4:6, probably the Cambyses of profane history, the son and successor of Cyrus (B.C. 529).
(3.) The son of Darius Hystaspes, the king named in the Book of Esther. He ruled over the kingdoms of Persia, Media, and Babylonia, “from India to Ethiopia.” This was in all probability the Xerxes of profane history, who succeeded his father Darius (B.C. 485). In the LXX. version of the Book of Esther the name Artaxerxes occurs for Ahasuerus. He reigned for twenty-one years (B.C. 486-465). He invaded Greece with an army…
(lion-king), the name of one Median and two Persian kings mentioned in the Old Testament. In (Daniel 9:1) Ahasuerus is said to be the father of Darius the Mede. [DARIUS] This first Ahasuerus is Cyaxares, the conqueror of Nineveh. (Began to reign B.C. 634.) The Ahasuerus king of Persia, referred to in (Ezra 4:6) must be Cambyses, thought to be Cyrus’ successor, and perhaps his son. (B.C. 529.) The third is the Ahasuerus of the book of Esther. This Ahasuerus is probably Xerxes of history, (Esther 1:1) (B.C. 485), and this conclusion is fortified by the resemblance of character and by certain chronological indications, the account of his life and character agreeing with the book of Esther In the third year of Ahaseuerus was held a…
A royal title, common to several Median and Persian kings named in Scripture.
1. The father of Dares the Mede, Da 9:1. The most probable opinion is that the name here designates Astyages, the grandfather of Cyrus. See below, and DARIUS I.
2. Mentioned Ezr 4:6, the son and successor of Cyrus; probably Cambyses, who reigned seven and a half years from B. C. 529.
3. The husband of Esther, most probably Xerxes. Commentators have been much divided, and have understood under this name all the Persian kings in succession. But the other kings of Persia are all mentioned in Scripture by their own names, or at least definitely pointed out; while Xerxes is not mentioned, unless under this name. Besides, recent researches show that Hebrew word for Ahasuerus is readily formed from the Persian name…
prince; head; chief