Esther 10:3 — Word Study
WLCכִּ֣י׀ מָרְדֳּכַ֣י הַיְּהוּדִ֗י מִשְׁנֶה֙ לַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ וְגָדוֹל֙ לַיְּהוּדִ֔ים וְרָצ֖וּי לְרֹ֣ב אֶחָ֑יו דֹּרֵ֥שׁ טוֹב֙ לְעַמּ֔וֹ וְדֹבֵ֥ר שָׁל֖וֹם לְכָל־ זַרְעֽוֹ׃
BSAForkîy MordecaiMordᵉkay the JewYᵉhûwdîy [of Judah, a descendant of Israel] was secondmishneh [in rank and authority] only to Kingmelek XerxesʼĂchashvêrôwsh [Ahasuerus, the ruler of Persia] preeminentgâdôwl [great and respected] among the JewsYᵉhûwdîy [the people of Judah] and highly favoredrâtsâh [accepted and loved] by his manyrôb kinsmenʼâch [brothers and relatives] seekingdârash [to find and pursue] the goodṭôwb [welfare and prosperity] of his peopleʻam [nation and community] and speakingdâbar [communicating and proclaiming] peaceshâlôwm [shalom, completeness and wellness] to allkôl [every single one] his countrymenzeraʻ [fellow Jews and citizens]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י׀ | for | Particle |
| מָרְדֳּכַ֣י | Mordecai | Noun proper masculine |
| הַיְּהוּדִ֗י | the Jew | Particle, noun gentilic masculine singular absolute |
| מִשְׁנֶה֙ | [was] second | Noun common, masculine singular absolute |
| לַמֶּ֣לֶךְ | to the king | Preposition, noun common masculine singular absolute |
| אֲחַשְׁוֵר֔וֹשׁ | Ahasuerus | Noun proper masculine |
| וְגָדוֹל֙ | and [was] great | Conjunction |
| לַיְּהוּדִ֔ים | to the Jews | Preposition, noun gentilic masculine plural absolute |
| וְרָצ֖וּי | and was acceptable | Conjunction, verb qal participle (passive) masculine singular |
| לְרֹ֣ב | to [the] multitude of | Preposition, noun common masculine singular construct |
| אֶחָ֑יו | brothers his | Noun common masculine plural construct, suffix |
| דֹּרֵ֥שׁ | seeking | Verb, Qal, participle (active) masculine singular |
| טוֹב֙ | good | Adj |
| לְעַמּ֔וֹ | for people his | Preposition, noun common masculine singular construct, suffix |
| וְדֹבֵ֥ר | and speaking | Conjunction, verb qal participle (active) masculine singular |
| שָׁל֖וֹם | peace | Noun common, masculine singular absolute |
| לְכָל־ | to all | Preposition, noun common masculine singular construct |
| זַרְעֽוֹ׃ | offspring his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For Mordecai the Jew was second only to King Xerxes, preeminent among the Jews and highly favored by his many kinsmen, seeking the good of his people and speaking peace to all his countrymen. |
| KJV | For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed. |
| ASV | For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the good of his people, and speaking peace to all his seed. |
| YLT | For Mordecai the Jew [is] second to king Ahasuerus, and a great man of the Jews, and accepted of the multitude of his brethren, seeking good for his people, and speaking peace to all his seed. |
| WEB | For Mordecai the Jew was next to King Ahasuerus, and great among the Jews and accepted by the multitude of his brothers, seeking the good of his people and speaking peace to all his descendants. |
| BBE | For Mordecai the Jew was second only to King Ahasuerus, and great among the Jews and respected by the body of his countrymen; working for the good of his people, and saying words of peace to all his seed. |
Where they part company is וְרָצ֖וּי — see How Translations Differ.
The sentence has a main clause with several subordinate phrases detailing Mordecai's rank, identity, favor, and actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָּרַשׁ
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 10:3
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 Conclusion of Esthergenerated
Esther 10:3 highlights Mordecai's esteemed position in the Persian Empire as second to King Xerxes. He was not only a leader but also a protector of the Jewish people, advocating for their well-being and peace. This verse encapsulates the themes of loyalty and leadership that resonate throughout the Book of Esther, illustrating how Mordecai's actions contributed to the survival and prosperity of the Jewish community during a time of great peril.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 41:44 | And Pharaoh declared to Joseph, “I am Pharaoh, but without your permission, no one in all the land of Egypt shall lift his hand or foot.” |
| 2 | 1 Samuel 23:17 | saying, “Do not be afraid, for my father Saul will never lay a hand on you. And you will be king over Israel, and I will be your second-in-command. Even my father Saul knows this is true.” |
| 3 | 2 Chronicles 28:7 | Zichri, a mighty man of Ephraim, killed Maaseiah the son of the king, Azrikam the governor of the palace, and Elkanah the second to the king. |
| 4 | Daniel 5:16–29 | But I have heard about you, that you are able to give interpretations and solve difficult problems. Therefore, if you can read this inscription and give me its interpretation, you will be clothed in purple and have a gold chain placed around your neck, and you will be made the third highest ruler in the kingdom.” |
| 5 | Esther 3:2 | All the royal servants at the king’s gate bowed down and paid homage to Haman, because the king had commanded that this be done for him. But Mordecai would not bow down or pay homage. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מָרְדֳּכַי, ma.re.do.Khaigenerated
The name מָרְדֳּכַי (Mordecai) refers to a significant figure in the Book of Esther, known for his bravery and wisdom. He is described as a Jew who played a crucial role in saving his people from destruction, acting as both a cousin and adoptive father to Queen Esther.
Mordecai's actions are pivotal; he is portrayed as a leader who stands for justice and the welfare of his community, making him a central character in the narrative of the Jewish people's deliverance.
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 finite verb governing the verse is דֹּרֵ֥שׁ, seeking, which connects multiple phrases: it describes Mordecai's actions and his relationship with the Jewish people. The structure emphasizes his dual role as a leader and a protector.
The sentence is complex, with several clauses detailing Mordecai's status and actions. The order places significant emphasis on his leadership and the good he sought for his people, showcasing the importance of his character in the narrative.
Septuagint Backgroundgenerated
In the Septuagint, מָרְדֳּכַי is rendered as μαρδοξαῖος, which maintains the identity of Mordecai while adapting it to Greek phonetics. This choice indicates a direct connection to the Hebrew name, preserving its significance.
The Greek translation uses διεδέξετο for מִשְׁנֶה, suggesting a focus on the concept of taking a second place, which aligns with the Hebrew meaning of rank and authority.
In plain words — the whole versegenerated
Esther 10:3 tells us that Mordecai, a Jew, held a high position in the Persian kingdom, second only to King Xerxes. He was respected among the Jews and favored by his relatives, actively seeking the welfare of his people and promoting peace among them.
Frequently Asked Questionsgenerated
This indicates that Mordecai held a high rank in the Persian government, suggesting he had significant influence and authority.
Mordecai sought the good of his people and spoke peace, indicating he was actively involved in ensuring their welfare and safety.
This title emphasizes his identity and heritage, linking him to the Jewish people and their history, particularly during a time of persecution.
Peace signifies Mordecai's role in promoting harmony and stability among his people, which was crucial during a period of threat to their existence.
Reflection Questionsgenerated
- In what ways can I seek the good of my community like Mordecai did?
- How can I promote peace among those around me?
- What does it mean to be in a position of influence and how can I use it for good?
- How can I support and advocate for those who are marginalized or in need?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Esther 10:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor Mordecai the Jew was next unto Ahasuerus,.... The second man in the kingdom, the principal of the counsellors, and prime minister of state: and great among the Jews; highly respected by them, in
Read John Gill on Esther 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his Mordecia ... was next unto king Ahasuerus ...
Read Robert Jamieson on Esther 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAccepted of the multitude of his brethren; who did not envy his greatness, as men most commonly do in such cases, but rejoiced in it, and blessed God for it, and praised and loved him for his right and sweet management of his vast power. To all his seed; or, for all his seed, to wit, the Jews, who were of the same seed and root from which he was descended. He spoke and acted with great kindness and friendliness to them, when they resorted to him upon any occasion.
Read Matthew Poole on Esther 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 10:3 For Mordecai the Jew [was] next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.Ver. 3. For Mordecai the Jew was next unto king Ahasuerus] Proximus a primo, the king’ s second, as 2 Chronicles 28:11, having the next chief seat to him, as Josephus expoundeth it, and set over all the princes of that monarchy (Mεταβασιλεαεχωνπροεδριαν); so that he might well cry out, with that noble general Iphicrates, εξοιωνειςοια, from what mean beginnings to how great an estate and dignity am I raised! How long he held it is not recorded; all the days of his life, it is likely, for…
Read John Trapp on Esther 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Mordecai the Jew was next unto king Ahasuerus.—We have seen that the events recorded in this book carry us to the year 470 B.C., at which time Mordecai was at the zenith of his greatness. How long he kept it, whether death or disgrace brought it to a close, and if the latter, from what cause, we cannot say. All we know is, that near the end of Xerxes’ reign his favourite and chief adviser was Artabanus, the captain of the guard, by whom he was murdered in B.C. 464. The last we hear of Mordecai, whatever was his afterfate, is that he was loyal to his people, and approved himself their benefactor, “seeking the wealth (i.e., weal—literally, good), and speaking peace to all his seed,” all…
Read Charles John Ellicott on Esther 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Was next unto king Ahasuerus] He was his prime minister; and, under him, was the governor of the whole empire. The Targum is extravagant in its encomiums upon Mordecai: "All the kings of the earth feared and trembled before him: he was as resplendent as the evening star among the stars; and was as bright as Aurora beaming forth in the morning; and he was chief of the kings." Seeking the wealth of his people] Studying to promote the Jewish interest to the utmost of his power. Speaking peace to all his seed.] Endeavouring to settle their prosperity upon such a basis, that it might be for ever permanent. Here the Hebrew text ends; but in the ancient Vulgate, and in the Greek, ten…
Read AdamClarke on Esther 10 →CambridgeThe Cambridge Bible for Schools and CollegesChap. Esther 10:1-3. Mordecai’s greatness The connexion of this short chapter with the rest of the Book is obscure. It may be a fragment of some other work, which, owing to its subject-matter, came to be attached to the preceding narrative. On the other hand it may be nothing more than the closing paragraph or postscript of the Book, having for its object to emphasize the power of Ahasuerus, and so to reflect glory on Mordecai. In that case the thought which inspires the chapter is that Ahasuerus, whose prime minister Mordecai was, could command the service of the continent of Asia, and the coast of the Mediterranean.
Read Cambridge on Esther 10 →Albert Barnes1798–1870Barnes' Notes on the BibleMordecai ... was next unto king Ahasuerus - See Esther 2:5 note. Artabanus (Esther 1:14 note) was favorite toward the end of Xerxes’ reign, i. e. in his 20th and 21st years.
Read Albert Barnes on Esther 10 →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
For Mordecai the Jew was second only to King Xerxes, preeminent among the Jews and highly favored by his many kinsmen, seeking the good of his people and speaking peace to all his countrymen.
For Mordecai the Jew was next to King Ahasuerus, and great among the Jews and accepted by the multitude of his brothers, seeking the good of his people and speaking peace to all his descendants.
For Mordecai the Jew was second only to King Xerxes, preeminent among the Jews and highly favored by his many kinsmen, seeking the good of his people and speaking peace to all his countrymen.
Mordecai the Jew was second only to King Ahasuerus. He was the highest-ranking Jew, and he was admired by his numerous relatives. He worked enthusiastically for the good of his people and was an advocate for the welfare of all his descendants.
Tyndale line
For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.
For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the good of his people, and speaking peace to all his seed.
For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people, and speaking peace to all his seed.
For Mordecai the Jew was next to king Ahasuerus, and great among the Jews, and accepted by the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.
For Mordecai the Iewe was the second vnto King Ahashuerosh, and great among the Iewes, and accepted among the multitude of his brethren, who procured the wealth of his people, and spake peaceably to all his seede.
Strictly literal
For Mordecai the Jew was second to king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the welfare of his people, and speaking peace to all his seed.
For Mordecai the Jew [is] second to king Ahasuerus, and a great man of the Jews, and accepted of the multitude of his brethren, seeking good for his people, and speaking peace to all his seed.
For Mordecai the Jew [is] second to King Ahasuerus, and a great man of the Jews, and accepted of the multitude of his brothers, seeking good for his people, and speaking peace to all his seed.
For Mordecai the Jew was the second in rank after king Achashverosh, and great among the Jews, and acceptable to the multitude of his brethren, a promoter of good to his people, and speaking peace to all its seed.
Mordecai the Jew was second in rank to King Ahasuerus. He was great among the Jews and popular with his many Jewish brothers, for he sought the welfare of his people and he spoke for the peace of all his people.
From the Latin
And how Mardochai of the race of the Jews, was next after king Assuerus: and great among the Jews, and acceptable to the people of his brethren, seeking the good of his people, and speaking those things which were for the welfare of his seed.
Simplified
For Mordecai the Jew was second-in-command to King Xerxes, leader of the Jews and highly-respected in the Jewish community, he worked to help his people and improve the security of all Jews.
For Mordecai the Jew was second only to King Ahasuerus, and great among the Jews and respected by the body of his countrymen; working for the good of his people, and saying words of peace to all his seed.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the essential content of Esther 10:3, though the Septuagint's word order and specific phrasing differ slightly. The core elements of Mordecai's position and actions are consistent across both texts.
כִּ֣י׀ מָרְדֳּכַ֣י הַיְּהוּדִ֗י מִשְׁנֶה֙ לַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ וְגָדוֹל֙ לַיְּהוּדִ֔ים וְרָצ֖וּי לְרֹ֣ב אֶחָ֑יו דֹּרֵ֥שׁ טוֹב֙ לְעַמּ֔וֹ וְדֹבֵ֥ר שָׁל֖וֹם לְכָל־ זַרְעֽוֹ׃
10 of the 18 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 10:3
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
מָרְדֳּכַי (Mordkay) refers to Mordecai, a significant figure in the Old Testament. He is described as the cousin and adoptive father of Queen Esther, known for his role in saving the Jewish people from Haman's plot. The name may mean "little man" or "worshipper of Mars." Mordecai is first mentioned in Ezra 2:2 and Esther 2:5, and he also returned from exile with Zerubbabel.
מָרְדֳּכַי (van d. H מָרְדְּכַי) n.pr.m. Mordecai
companion of Zerub.
cousin and adoptive father of Esther
base
H4782 מָרְדֳּכַי, מָרְדְּכַי
4782 Mordkay mor-dek-ah'-ee
of foreign derivation; Mordecai, an Israelite:--Mordecai.
מׇרְדֳּכַי (mor.de.khay) — Mordecai.
A man living at the time of Exile and Return, first mentioned at Ezr.2.2
§ Mordecai = "little man" or "worshipper of Mars"
1) cousin and adoptive father of queen Esther; son of Jair of the tribe of Benjamin; deliverer under Divine providence of the children of Israel from the destruction plotted by Haman the chief minister of Ahasuerus; institutor of the feast of Purim
2) a Jew who returned from exile with Zerubbabel
מׇרְדֳּכַי (mor.de.khay) — Mordecai.
A man living at the time of Exile and Return, first mentioned at Est.2.5;
son of: Jair (H2971J)
§ Mordecai = "little man" or "worshipper of Mars"
1) cousin and adoptive father of queen Esther; son of Jair of the tribe of Benjamin; deliverer under Divine providence of the children of Israel from the destruction plotted by Haman the chief minister of Ahasuerus; institutor of the feast…
N-proper — Noun proper masculineHNpm
mor'-de-ki, mor-de-ka'-i (mordekhay; Mardochaios): An Israelite of the tribe of Benjamin, whose fate it has been to occupy a distinguished place in the annals of his people. His great-grandfather, Kish, had been carried to Babylon along with Jeconiah, king of Judah (Es 2:5-6). For nearly 60 years before the scenes narrated in Esther, in which Mordecai was greatly concerned, took place, the way to Palestine had been open to the Israelites; but neither his father, Jair, nor afterward himself chose to return to the ancient heritage. This seems to have been the case also with the rest of his house, as it was with the vast majority of the Israelite people; for his uncle died in Persia leaving his motherless daughter, Hadassah, to the care of Mordecai. Employed in the royal palace at Susa, he attracted, through the timely discovery of a…
Mordecai
The son of Jair, of the tribe of Benjamin. It has been alleged that he was carried into captivity with Jeconiah, and hence that he must have been at least one hundred and twenty-nine years old in the twelfth year of Ahasuerus (Xerxes). But the words of Esther do not necessarily lead to this conclusion. It was probably Kish of whom it is said (ver. 6) that he “had been carried away with the captivity.”
He resided at Susa, the metropolis of Persia. He adopted his cousin Hadassah (Esther), an orphan child, whom he tenderly brought up as his own daughter. When she was brought into the king’s harem and made queen in the room of the deposed queen Vashti, he was promoted to some office in the court of Ahasuerus, and was one of those who “sat in the king’s gate” (Esther 2:21). While holding this office, he discovered a plot of the…
(little man , or worshipper or Mars), the deliverer, under divine Providence, of the Jews from the destruction plotted against them by Haman the chief minister of Xerxes; the institutor of the feast of Purim. The incidents of his history are too well known to need to be dwelt upon. [ESTHER, BOOK OF] Three things are predicated of Mordecai in the book of Esther: (1) That he lived in Shushan; (2) That his name was Mordecai, son of Jair, son of Shimei, son of Kish the Benjamite who was taken captive with Jehoiachin; (3) That he brought up Esther.
The uncle of Esther, who rose to dignity and honor in the court of Ahasuerus. See the book of Esther.
The Hebrew word יְהוּדִי (*yehudiy*) refers to a Jew or someone descended from Judah. It is derived from the root word for Judah (יְהוּדָה), indicating a connection to the tribe of Judah or the region of Judea. The term is used in various contexts in the Old Testament, including mentions in 2 Kings and Genesis.
יְהוּדִי adj.gent. Jewish, as subst. a Jew
base
H3064 יְהוּדִי, יְהֻדִיָּה
3064 Yhuwdiy yeh-hoo-dee'
patronymically from 3063; a Jehudite (i.e. Judaite or Jew),
or descendant of Jehudah (i.e. Judah):--Jew.
see HEBREW for 03063
יְהוּדִי (ye.hu.di) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
§ Jew
יְהוּדִי (ye.hu.di) — Judean.
Someone from the tribal area of Judea or descended from Judah, or possibly other tribes
Group of ye.hu.dah (יְהוּדָה "Judea" H3063N)
§ Jew
יְהוּדִי (ye.hu.di) — of Judah.
People descended from Judah, living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
Jew
The name derived from the patriarch Judah, at first given to one belonging to the tribe of Judah or to the separate kingdom of Judah (2 Kings 16:6; 25:25; Jer. 32:12; 38:19; 40:11; 41:3), in contradistinction from those belonging to the kingdom of the ten tribes, who were called Israelites.
During the Captivity, and after the Restoration, the name, however, was extended to all the Hebrew nation without distinction (Esther 3:6, 10; Dan. 3:8, 12; Ezra 4:12; 5:1, 5).
Originally this people were called Hebrews (Gen. 39:14; 40:15;
(a man of Judea). This name was properly applied to a member of the kingdom of Judah after the separation of the ten tribes. The term first makes its appearance just before the captivity of the ten tribes. The term first makes it appearance just before the captivity of the ten tribes. (2 Kings 16:6) After the return the word received a larger application. Partly from the predominance of the members of the old kingdom of Judah among those who returned to Palestine, partly from the identification of Judah with the religious ideas and hopes of the people, all the members of the new state were called Jews (Judeans) and the name was extended to the remnants of the race scattered throughout the nations. Under the name of "Judeans" the people of Israel were known to classical writers. (Tac. H. v.2, etc.) The force of the title "Jew" is seen…
same as Judah
מִשְׁנֶה (mishneh) means double, copy, or second, and can refer to a duplicate document or something that is second in order or rank. It can also denote a second quarter or district in a town. The word is derived from a root meaning repetition and encompasses various contexts, including quantity and location.
מִשְׁנֶה n.[m.] double, copy, second
base
H4932 מִשְׁנֶה double, copy, second
4932 mishneh mish-neh'
from 8138; properly, a repetition, i.e. a duplicate (copy of
a document), or a double (in amount); by implication, a second
(in order, rank, age, quality or location):--college, copy,
double, fatlings, next, second (order), twice as much.
see HEBREW for 08138
מִשְׁנֶה (mish.neh) — Second [Quarter].
This name means second, referring to the second quarter or district in a town
מִשְׁנֶה (mish.neh) — second.
1) double, copy, second, repetition
1a) double
1b) copy (of law)
1c) second (in order)
1c1) second rank
1c2) second in age
1d) second quarter or district
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/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
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Conj | Adj — ConjunctionHC/Aamsa
The Hebrew word יְהוּדִי (*yehudiy*) refers to a Jew or someone descended from Judah. It is derived from the root word for Judah (יְהוּדָה), indicating a connection to the tribe of Judah or the region of Judea. The term is used in various contexts in the Old Testament, including mentions in 2 Kings and Genesis.
יְהוּדִי adj.gent. Jewish, as subst. a Jew
base
H3064 יְהוּדִי, יְהֻדִיָּה
3064 Yhuwdiy yeh-hoo-dee'
patronymically from 3063; a Jehudite (i.e. Judaite or Jew),
or descendant of Jehudah (i.e. Judah):--Jew.
see HEBREW for 03063
יְהוּדִי (ye.hu.di) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
§ Jew
יְהוּדִי (ye.hu.di) — Judean.
Someone from the tribal area of Judea or descended from Judah, or possibly other tribes
Group of ye.hu.dah (יְהוּדָה "Judea" H3063N)
§ Jew
יְהוּדִי (ye.hu.di) — of Judah.
People descended from Judah, living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
Prep | Ngmpa — Preposition · noun gentilic masculine plural absoluteHRd/Ngmpa
juz, jooz.
See JEW.
The name borne by the Hebrews among foreign nations, especially after the return from Babylon; from Judah their ancestor. See HEBREWS.
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
Conj | V-Qal-Inf-c — Conjunction · verb qal participle (passive) masculine singularHC/Vqsmsa
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
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…
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
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).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms