Esther 1:4 — Word Study
WLCבְּהַרְאֹת֗וֹ אֶת־ עֹ֙שֶׁר֙ כְּב֣וֹד מַלְכוּת֔וֹ וְאֶ֨ת־ יְקָ֔ר תִּפְאֶ֖רֶת גְּדוּלָּת֑וֹ יָמִ֣ים רַבִּ֔ים שְׁמוֹנִ֥ים וּמְאַ֖ת יֽוֹם׃
BSAAnd for a fullrab [one hundred and eighty, six months] 180shᵉmônîym daysyôwm he displayedrâʼâh [showed, put on display] the gloriouskâbôwd [magnificent, splendid] richesʻôsher [wealth, treasures] of his kingdommalkûwth [royal power, dominion] andʼêth the magnificenttiphʼârâh [excellent, precious] splendoryᵉqâr [glory, honor] of his greatnessgᵉdûwlâh [majesty, dignity]
| Greek | English | Parsing |
|---|---|---|
| בְּהַרְאֹת֗וֹ | when showed he | Preposition, verb hiphil infinitive construct common, suffix |
| אֶת־ | the object marker | Particle |
| עֹ֙שֶׁר֙ | [the] wealth of | Noun common, masculine singular construct |
| כְּב֣וֹד | [the] splendor of | Noun common, masculine singular construct |
| מַלְכוּת֔וֹ | kingdom his | Noun common feminine singular construct, suffix |
| וְאֶ֨ת־ | and the object marker | Conjunction, particle |
| יְקָ֔ר | [the] honor of | Noun common, masculine singular construct |
| תִּפְאֶ֖רֶת | [the] glory of | Noun common, feminine singular construct |
| גְּדוּלָּת֑וֹ | greatness his | Noun common feminine singular construct, suffix |
| יָמִ֣ים | days | Noun common, masculine plural absolute |
| רַבִּ֔ים | many | Adj |
| שְׁמוֹנִ֥ים | eighty | Adj |
| וּמְאַ֖ת | and one hundred | Conjunction |
| יֽוֹם׃ | day[s] | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And for a full 180 days he displayed the glorious riches of his kingdom and the magnificent splendor of his greatness. |
| KJV | When he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, even an hundred and fourscore days. |
| ASV | when he showed the riches of his glorious kingdom and the honor of his excellent majesty many days, even a hundred and fourscore days. |
| YLT | in his shewing the wealth of the honour of his kingdom, and the glory of the beauty of his greatness, many days — eighty and a hundred days. |
| WEB | He displayed the riches of his glorious kingdom and the honor of his excellent majesty many days, even one hundred eighty days. |
| BBE | And for a long time, even a hundred and eighty days, he let them see all the wealth and the glory of his kingdom and the great power and honour which were his. |
Where they part company is עֹ֙שֶׁר֙ — see How Translations Differ.
The main clause is supported by two noun phrases that detail what was displayed, showing the extensive nature of the exhibition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
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 1:4
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 Feast of Xerxesgenerated
Esther 1:4 describes a lavish display by King Xerxes, showcasing the riches and splendor of his kingdom over a period of 180 days. This extravagant exhibition serves to emphasize the king's power and the grandeur of his reign. The context of the feast reveals the cultural practices of the Persian court and the significance of wealth in royal displays, echoing similar themes found in other ancient texts.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 39:2 | And Hezekiah welcomed the envoys gladly and showed them what was in his treasure house—the silver, the gold, the spices, and the precious oil, as well as his entire armory—all that was found in his storehouses. There was nothing in his palace or in all his dominion that Hezekiah did not show them. |
| 2 | Ezekiel 28:5 | By your great skill in trading you have increased your wealth, but your heart has grown proud because of it. |
| 3 | Daniel 4:30 | the king exclaimed, “Is this not Babylon the Great, which I myself have built by the might of my power as a royal residence and for the glory of my majesty?” |
| 4 | Psalm 76:1–4 | God is known in Judah; His name is great in Israel. |
| 5 | Psalm 145:5–12 | the glorious splendor of Your majesty. And I will meditate on Your wondrous works. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — עֹ֙שֶׁר֙, 'o.shergenerated
The word עֹ֙שֶׁר֙ ('o.sher) is a masculine singular noun meaning 'riches' or 'wealth'. It is derived from a root associated with abundance and is used to denote valuable possessions. In this verse, it highlights the vast treasures displayed by Xerxes, emphasizing the opulence of his kingdom.
This term appears frequently in the Hebrew Bible, often in contexts that describe material wealth, as seen in 1 Kings 10:23. The parsing indicates it is in the construct state, linking it directly to the noun it modifies, which in this case is the kingdom of Xerxes.
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.
Sentence Structuregenerated
The core of the verse is governed by the verb בְּהַרְאֹת֗וֹ, when showed he, which introduces the action of displaying. This verb is followed by a series of noun phrases that detail what was displayed, including the wealth and splendor of his kingdom.
The structure emphasizes the extensive nature of the display, with multiple noun phrases detailing the riches and glory, reflecting the grandeur of Xerxes' reign. The Hebrew word order places emphasis on the wealth and splendor, underscoring their significance in the context.
Septuagint Backgroundgenerated
The Septuagint translates עֹ֙שֶׁר֙ as πλοῦτον (plouton), meaning 'wealth'. This choice aligns with the Hebrew meaning but also suggests a broader understanding of material abundance, as the Greek term can encompass various forms of riches.
The use of δεῖχαι (deichai) for the verb 'to show' indicates a direct presentation, emphasizing the act of display in a way that resonates with both the Hebrew text and the cultural context of royal exhibitions.
In plain words — the whole versegenerated
Esther 1:4 tells us that King Xerxes displayed the glorious riches of his kingdom and the magnificent splendor of his greatness for a full 180 days. This grand exhibition highlights the wealth and power of Xerxes, showcasing the opulence of his reign.
Frequently Asked Questionsgenerated
The display signifies the king's power and the grandeur of his reign, reflecting the importance of wealth in royal status.
This verse parallels descriptions of wealth found in other texts, such as 1 Kings 10:23, where the wealth of Solomon is highlighted.
The verse illustrates the Persian custom of extravagant displays during royal feasts, emphasizing the importance of opulence in establishing authority.
We can learn about the significance of wealth and splendor in ancient royal courts and how such displays were used to assert power and influence.
Reflection Questionsgenerated
- How does the display of wealth in this verse reflect the values of leadership in ancient cultures?
- In what ways do modern leaders demonstrate their authority and influence through displays of wealth?
- What can we learn about the relationship between power and material possessions from this passage?
- How does the emphasis on riches and splendor in this verse compare to other biblical narratives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Esther 1:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen he showed the riches of his glorious kingdom,.... Xerxes was the fourth king of the Persian monarchy, and was "far richer than all" that went before him, all their riches coming into his hands,
Read John Gill on Esther 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, even an hundred and fourscore days. No JFB commentary on these verses.
Read Robert Jamieson on Esther 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMaking every day a magnificent feast, either for all his princes, or for some of them, who might come to the feast successively, as the king ordered them to do. The Persian feasts are much celebrated in authors for their length and luxury.
Read Matthew Poole on Esther 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 1:4 When he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, [even] an hundred and fourscore days.Ver. 4. When he shewed the riches of his glorious kingdom] Or, that he might show, &c. There were other ends of this feast, as was before noted; but this is instanced by the Holy Ghost, to set forth the pride and vanity of this great monarch, abusing God’ s gifts to his own ambition, and priding himself in that wealth which had been gotten by the hard labour of his poor subjects; from whom haply his exactors had received no less sums of curses than of coin. O curas hominum! O quantum est in rebus inane! O the concerns of men, O how great it is…
Read John Trapp on Esther 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) An hundred and fourscore days.—As a period of mere feasting, this long time (half a year) is simply incredible, but we must understand it as a time during which troops were collected, and the plan of invasion settled.
Read Charles John Ellicott on Esther 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The riches of his glorious kingdom] Luxury was the characteristic of the Eastern monarchs, and particularly of the Persians. In their feasts, which were superb and of long continuance, they made a general exhibition of their wealth, grandeur, c., and received the highest encomiums from their poets and flatterers. Their ostentation on such occasions passed into a proverb: hence Horace: - Persicos odi, puer, apparatus: Displicent nexae philyra coronae Mitte sectari, rosa quo locorum Sera moretur. I tell thee, boy, that I detest The grandeur of a Persian feast; Nor for me the linden's rind Shall the flowery chaplet bind. Then search not where the curious rose Beyond his season…
Read AdamClarke on Esther 1 →CambridgeThe Cambridge Bible for Schools and Colleges4. the riches etc.] Herod. (vii. 27) tells of the golden plane tree and the golden vine given by Pythius, a rich man of Celaenae, to Darius. Aeschylus (Persae, 161) mentions the walls hung with gold.[57] The text may refer among other things to the ingots of gold which Darius had stored in the treasury (Herod. iii. 96). [57] χρυσεοστόλμουςδόμους.an hundred and fourscore days] This may mean a series of entertainments to successive relays of guests. The ‘princes’ could scarcely be all spared from their satrapies at once.
Read Cambridge on Esther 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. When he showed — Literally, in his showing; that is, while he showed or descanted on his wealth and power.
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
And for a full 180 days he displayed the glorious riches of his kingdom and the magnificent splendor of his greatness.
He displayed the riches of his glorious kingdom and the honor of his excellent majesty many days, even one hundred eighty days.
And for a full 180 days he displayed the glorious riches of his kingdom and the magnificent splendor of his greatness.
He displayed the riches of his royal glory and the splendor of his majestic greatness for a lengthy period of time – a hundred and eighty days, to be exact!
Tyndale line
When he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, even an hundred and fourscore days.
when he showed the riches of his glorious kingdom and the honor of his excellent majesty many days, even a hundred and fourscore days.
when he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, even an hundred and fourscore days.
When he showed the riches of his glorious kingdom and the honor of his excellent majesty many days, even a hundred and eighty days.
That he might shewe the riches and glorie of his kingdome, and the honour of his great maiestie many dayes, euen an hundreth and foure score dayes.
Strictly literal
when he shewed the glorious wealth of his kingdom and the splendid magnificence of his grandeur many days, a hundred and eighty days.
in his shewing the wealth of the honour of his kingdom, and the glory of the beauty of his greatness, many days — eighty and a hundred days.
in his showing the wealth of the glory of his kingdom, and the glory of the beauty of his greatness, many days—one hundred eighty days.
When he showed the riches and the glory of his kingdom, and the brilliance [and] the splendor of his greatness, during many days, a hundred and eighty days.
He displayed the wealth of the splendor of his kingdom and the honor of the glory of his greatness for many days, for 180 days.
From the Latin
That he might shew the riches of the glory of his kingdom, and the greatness, and boasting of his power, for a long time, to wit, for a hundred and fourscore days.
Simplified
He put on display his wealth and the glory of his kingdom, showing how majestic, splendid, and glorious he was, for 180 days.
And for a long time, even a hundred and eighty days, he let them see all the wealth and the glory of his kingdom and the great power and honour which were his.
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 of Esther 1:4 describes the display of the riches and splendor of the king's greatness over a period of 180 days. The Septuagint, while it shares some words with the Masoretic Text, does not provide a complete translation or a direct equivalent of the verse, indicating a difference in wording and structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not have relevant portions for this verse, so they do not contribute any additional agreement or differences in this case.
בְּהַרְאֹת֗וֹ אֶת־ עֹ֙שֶׁר֙ כְּב֣וֹד מַלְכוּת֔וֹ וְאֶ֨ת־ יְקָ֔ר תִּפְאֶ֖רֶת גְּדוּלָּת֑וֹ יָמִ֣ים רַבִּ֔ים שְׁמוֹנִ֥ים וּמְאַ֖ת יֽוֹם׃
9 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.
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 1:4
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Prep | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — ParticleHTo
עֹ֫שֶׁר (osher) primarily means 'riches' or 'wealth.' It is derived from the root word associated with abundance. The entries consistently emphasize its meaning related to material wealth, with no significant disagreement among lexicons.
H6239 עֹ֫שֶׁר riches
6239 `osher o'-sher
from 6238; wealth:--X far (richer), riches.
see HEBREW for 06238
עֹ֫שֶׁר (o.sher) — riches.
wealth, riches
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…
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs — 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…
מַלְכוּת (malkuwth) refers to concepts of royalty, royal power, reign, and kingdom. It is derived from the root meaning 'to rule' and encompasses ideas of dominion and sovereignty. The term appears in various contexts within the Old Testament, emphasizing authority and governance.
מַלְכוּת n.f. royalty, royal power, reign, kingdom
royal power, dominion
reign
kingdom, realm
base
H4438 מַלְכוּת royalty, royal power, reign, kingdom
4438 malkuwth mal-kooth'
or malkuth {mal-kooth'}; or (in plural) malkuyah
{mal-koo-yah'}; from 4427; a rule; concretely, a
dominion:--empire, kingdom, realm, reign, royal.
see HEBREW for 04427
מַלְכוּת (mal.khut) — royalty.
1) royalty, royal power, reign, kingdom, sovereign power
1a) royal power, dominion
1b) reign
1c) kingdom, realm
Aramaic equivalent: mal.khu (מַלְכוּ "kingdom" H4437)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
יְקָר (yqar) refers to concepts of value and preciousness, encompassing meanings such as wealth, costliness, honour, and dignity. It is derived from a root associated with value and is used in various contexts to denote things that are esteemed or costly. The Aramaic equivalent is also noted, which shares similar meanings.
יְקָר n.m. preciousness, price, honour
base
H3366 יְקָר
3366 yqar yek-awr'
from 3365; value, i.e. (concretely) wealth; abstractly,
costliness, dignity:--honour, precious (things), price.
see HEBREW for 03365
יְקָר (ye.qar) — preciousness.
1) price, value, preciousness, honour, splendour, pomp
1a) preciousness
1b) price
1c) honour, esteem
Aramaic equivalent: ye.qar (יְקָר "honor" H3367)
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…
תִּפְאָרָה (tiph'arah) refers to beauty and glory, encompassing both physical and abstract qualities. It can denote the beauty of garments and jewels, the glory associated with rank or God, and even the honor of Israel. The term is built from the root meaning 'ornament' and covers a range of meanings related to splendor and majesty.
תִּפְאָרָה n.f. beauty, glory
base
H8597 תִּפְאָרָה beauty, glory
8597 tiph'arah tif-aw-raw'
or tiphereth {tif-eh'-reth}; from 6286; ornament (abstractly
or concretely, literally or figuratively):--beauty(- iful),
bravery, comely, fair, glory(-ious), hono; ornament
(abstractly or concretely, literally or
figuratively):--beauty(-iful), bravery, comely, fair,
glory(-ious), honour, majesty.
see HEBREW for 06286
תִּפְאָרָה (tiph.a.rah) — beauty.
1) beauty, splendour, glory
1a) beauty, finery (of garments, jewels)
1b) glory
1b1) of rank, renown
1b2) as attribute of God
1c) honour (or nation Israel)
1d) glorying, boasting (of individual)
N-fs — Noun common · feminine singular constructHNcfsc
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…
גְּדוּלָּה (gduwlah) refers to greatness, encompassing both the greatness of man and the attribute of God's greatness. It is derived from the word for 'great' and can denote mighty acts or dignity. The entries consistently emphasize its meaning related to majesty and significant deeds.
גְּדוּלָּה n.f. greatness
base
H1420 גְּדוּלָּה, גְּדוּלָה, גְּדֻלָּה, גְּדוּלָּה
1420 gduwlah ghed-oo-law'
or (shortened) gdullah {ghed-ool-law'}; or (less accurately)
gduwllah {ghed-ool-law'}; feminine of 1419; greatness;
(concretely) mighty acts:--dignity, great things(-ness),
majesty.
see HEBREW for 01419
גְּדוּלָּה (ge.du.lah) — greatness.
1) greatness
1a) of man
1b) of God's greatness (as an attribute)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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
N-ms — Noun common · masculine plural absoluteHNcmpa
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
שְׁמֹנִים (shmoniym) means eighty, derived from the root for eight. It serves as both a cardinal number (eighty) and an ordinal number (eightieth), and can also combine with other numbers. The entries confirm its usage in contexts related to counting.
שְׁמֹנִים 38 n.pl.indecl. an eighty
base
H8084 שְׁמֹנִים an eighty
8084 shmoniym shem-o-neem'
or shmowniym {shem-o-neem'}; mult. from 8083; eighty, also
eightieth:--eighty(-ieth), fourscore.
see HEBREW for 08083
שְׁמֹנִים (she.mo.nim) — eighty.
1) eighty, fourscore
1a) eighty (as cardinal number)
1b) eightieth (as ordinal number)
1c) in combination with other numbers
Adj — AdjHAcmpa
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
HC/Acfsc — ConjunctionHC/Acfsc
hun'-dred (me'-ah; hekaton).
See NUMBER.
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa