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Esther 2:10 — Word Study

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WLCלֹא־ הִגִּ֣ידָה אֶסְתֵּ֔ר אֶת־ עַמָּ֖הּ וְאֶת־ מֽוֹלַדְתָּ֑הּ כִּ֧י מָרְדֳּכַ֛י צִוָּ֥ה עָלֶ֖יהָ אֲשֶׁ֥ר לֹא־ תַגִּֽיד׃

BSAEstherʼEçtêr [a brave Jewish woman, the queen of Persia] did notlôʼ [as instructed, for her own protection] revealnâgad [make known, disclose] her peopleʻam [nation, family background] orʼêth her lineagemôwledeth [relatives, kin] becausekîy MordecaiMordᵉkay [her cousin and guardian] had instructedtsâvâh [commanded, charged] herʻal notlôʼ to do sonâgad [to keep it secret, for her safety]

Word
Listen & take awayEsther 2
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 10 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ta.Gid) — no per-word recordings of the Hebrew exist to link to.
Take it away
Esther 2:10quick helps
In a sentenceEsther kept her identity secret, following Mordecai's instructions for her safety.
Who is speakingThe narrative describes Esther, a Jewish woman, and her guardian Mordecai.
Where we areThis verse occurs in the context of Esther's preparation to meet King Xerxes.
The hard wordהִגִּ֣ידָה
Take awayEsther's silence about her heritage was a protective measure.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectאֶסְתֵּר verbנָגַד The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 2:10

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — Esther's Secretgenerated

9And the young woman pleased him and obtained his favor, so he quickly provided her with beauty treatments and the special diet. He assigned to her seven select maidservants from the palace and transferred her with them to the best place in the harem.
10Esther did not reveal her people or her lineage, because Mordecai had instructed her not to do so.
11And every day Mordecai would walk back and forth in front of the court of the harem to learn about Esther’s welfare and what was happening to her.
12In the twelve months before her turn to go to King Xerxes, the harem regulation required each young woman to receive beauty treatments with oil of myrrh for six months, and then with perfumes and cosmetics for another six months.

Esther 2:10 describes how Esther, a Jewish woman and the queen of Persia, did not disclose her nationality or family background. This secrecy was a directive from her cousin Mordecai, who sought to protect her during a time of potential danger for the Jewish people. This context emphasizes the tension and stakes involved in Esther's situation as she navigated her new role in the royal court.


Cross References

ReferenceText (BSB)
1Esther 3:8Then Haman informed King Xerxes, “There is a certain people scattered and dispersed among the peoples of every province of your kingdom. Their laws are different from everyone else’s, and they do not obey the king’s laws. So it is not in the king’s best interest to tolerate them.
2Esther 4:13–14he sent back to her this reply: “Do not imagine that because you are in the king’s palace you alone will escape the fate of all the Jews.
3Esther 7:4For my people and I have been sold out to destruction, death, and annihilation. If we had merely been sold as menservants and maidservants, I would have remained silent, because no such distress would justify burdening the king.”
4Matthew 10:16Behold, I am sending you out like sheep among wolves; therefore be as shrewd as snakes and as innocent as doves.
5Esther 2:7–20And Mordecai had brought up Hadassah (that is, Esther), the daughter of his uncle, because she did not have a father or mother. The young woman was lovely in form and appearance, and when her father and mother had died, Mordecai had taken her in as his own daughter.

The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to


The Key Word הִגִּ֣ידָה, hi.Gi.dahgenerated

The verb הִגִּידָה (hi.Gi.dah) is a Hiphil form of the root נָגַד (nagad), meaning 'to tell' or 'to declare.' It indicates an action of making something known or revealing information. In this instance, it underscores Esther's choice to withhold significant details about her identity.

The choice of the Hiphil form suggests a deliberate action, highlighting Esther's agency in deciding not to reveal her heritage. This decision reflects the broader themes of identity and safety in the narrative.


How Translations Differ — measured against the Berean Standard Biblegenerated

The verse is presented in the Berean Standard Bible, which uses reveal for הִגִּידָה.


Sentence Structuregenerated

The finite verb הִגִּידָה (hi.Gi.dah) governs the main clause, indicating Esther's action. The structure is straightforward, with a subject (Esther) and a complement detailing what she did not reveal.

The sentence flows logically, with the conjunction כִּי (ki) introducing the reason for Esther's action, linking her choice directly to Mordecai's command.


Septuagint Backgroundgenerated

The Septuagint translates הִגִּידָה as ὑπέδειχεν (hypedeichen), which means 'to show' or 'to indicate.' This choice broadens the meaning slightly, suggesting not only a verbal declaration but also an implication of visibility or recognition.

This translation reflects the translators' understanding of the importance of Esther's hidden identity within the narrative.


In plain words — the whole versegenerated

Esther 2:10 tells us that Esther did not reveal her Jewish identity or family background because Mordecai had instructed her to keep it secret for her safety. This action highlights the tension she faced as she navigated her new role in the Persian court.


Frequently Asked Questionsgenerated

Why did Esther not reveal her identity?

Esther kept her identity secret as a protective measure, following Mordecai's instructions to safeguard herself and her people.

What does Mordecai's instruction signify?

Mordecai's instruction reflects the dangers faced by the Jewish people during this period and the need for caution.

How does Esther's decision impact the story?

Esther's decision to remain silent about her heritage sets the stage for her later actions in the narrative, where her identity becomes crucial for the salvation of her people.

What can we learn from Esther's actions?

Esther's actions teach us about the importance of wisdom and discretion in challenging situations, especially regarding personal identity.


Reflection Questionsgenerated

  1. What are some modern situations where keeping one's identity can be important for safety?
  2. How can we balance honesty with wisdom in our own lives?
  3. In what ways can Esther's story inspire us to act courageously in difficult circumstances?
  4. How do the themes of identity and secrecy resonate in today's world?

The early church on this verse — how the Fathers read it

Early church commentators referred to this verse to illustrate the church's discretion in revealing its identity, drawing parallels with Esther's situation.

Rabanus MaurusEXPLANATION ON THE BOOK OF Esther 3 c. 780–856
Indeed the church of the nations, being instructed with the precepts of the holy teachers, did not want to disclose the place of its homeland and people, because,
Early Church Fathers on Esther 2 →
Rabanus MaurusCommentary on Esther c. 780–856
That is, the Church of the nations, which was instructed in the precepts of the sacred teachers, does not want to betray the place of her country and people because now that she has been cleansed through baptism of all the pollution born…
Early Church Fathers on Esther 2 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Esther 2:10 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Esther had not showed her people nor her kindred,.... What nation or family she was of; it not being asked, she was under no obligation to declare it; and being born in Shushan, as very probable, she

Read John Gill on Esther 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Esther had not shewed her people nor her kindred: for Mordecai had charged her that she should not shew it. No JFB commentary on this verse.

Read Robert Jamieson on Esther 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Lest the knowledge hereof should either make her contemptible or odious, or bring some inconvenience to the whole nation, as things might happen. But there was also a hand of God in causing this to be concealed, for the better accomplishment of that which he designed, though Mordecai was ignorant of it.

Read Matthew Poole on Esther 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Esther 2:10 Esther had not shewed her people nor her kindred: for Mordecai had charged her that she should not shew [it].Ver. 10. Esther had not shewed her people] Because the Jews were slighted as captives and forlorn (how dear to the gods that nation is, saith Cicero, it appeareth, quod est victa, quod elocata, quod servata, in that they are conquered, captivated, and not utterly destroyed by us), they were also generally hated, as different in religion, and would not so much as drink with heathens, lest they should drink things sacrificed to idols. They held it meritorious in later times to kill an idolater, as Tacitus testifieth; and at this day they say, Optimus inter gentes, &c., The…

Read John Trapp on Esther 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(10) Esther had not shewed . . .—From the hope on Mordecai’s part that she might pass for a native Persian, and that her Jewish birth should be no hindrance to her advancement. The king does not learn his wife’s nation till some time afterwards (Esther 7:4).

Read Charles John Ellicott on Esther 2 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 10. Esther had not showed her people] This might have prejudiced her with the king; for it was certainly no credit at the Persian court to be a Jew; and we shall find from the sequel that those who were in the Persian dominions were far from being reputable, or in a safe state. Besides, had her lineage been known, envy might have prevented her from ever having access to the king.

Read AdamClarke on Esther 2 →
CambridgeThe Cambridge Bible for Schools and Colleges

10. Esther had not shewed her people nor her kindred] We must suppose that it would easily be discovered that she, like many of her companions (see Esther 2:3), was not Persian by nation. Thus what she desired to conceal was not simply that she was a foreigner, but that she was a Jewess. Nevertheless we have no knowledge from any other source that there was a special antipathy to her people on the part of the Persians. The concealment of her nationality must, one would think, have involved her in various acts both connected with food (cp. Daniel 1:8 etc.) and otherwise, which were inconsistent with Judaism. According to the Targum Shçnî the king on one occasion said to her, “Pray, tell me…

Read Cambridge on Esther 2 →
Albert Barnes1798–1870Barnes' Notes on the Bible

The Persians had no special contempt for the Jews; but, of course, they despised more or less all the subject races. Esther, with her Aryan name, may have passed for a native Persian.

Read Albert Barnes on Esther 2 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

Esther did not reveal her people or her lineage, because Mordecai had instructed her not to do so.

WEBWorld English Bible2000

Esther had not made known her people nor her relatives, because Mordecai had instructed her that she should not make it known.

MSBMajority Standard Bible2022

Esther did not reveal her people or her lineage, because Mordecai had instructed her not to do so.

NETBNew English Translation2006

Now Esther had not disclosed her people or her lineage, for Mordecai had instructed her not to do so.

Tyndale line

KJVKing James Version1611

Esther had not shewed her people nor her kindred: for Mordecai had charged her that she should not shew it.

ASVAmerican Standard Version1901

Esther had not made known her people nor her kindred; for Mordecai had charged her that she should not make it known.

RVARevised Version, American1894

Esther had not shewed her people nor her kindred: for Mordecai had charged her that she should not shew it.

NWBWebster's Bible1833

Esther had not showed her people nor her kindred: for Mordecai had charged her that she should not show it .

GNVGeneva Bible1599

But Ester shewed not her people and her kinred: for Mordecai had charged her, that shee should not tell it.

Strictly literal

DBYDarby Translation1890

Esther had not made known her people nor her birth; for Mordecai had charged her that she should not make it known.

YLTYoung's Literal Translation1862

Esther hath not declared her people, and her kindred, for Mordecai hath laid a charge on her that she doth not declare [it];

LSVLiteral Standard Version2020

Esther has not declared her people, and her family, for Mordecai has laid a charge on her that she does not declare [it];

ILTInterlinear Literal Translation2000

Esther told nothing of her people or of her descent; for Mordecai had charged her that she should not tell.

ULBUnlocked Literal Bible2017

Esther had not told anyone who her people or relatives were, for Mordecai had instructed her not to tell.

From the Latin

DRADouay-Rheims (Challoner)1899

And she would not tell him her people nor her country. For Mardochai had charged her to say nothing at all of that:

Simplified

FBVFree Bible Version2020

Esther had not let anyone know her nationality or who her family was, because Mordecai had ordered her not to.

BBEBible in Basic English1949

Esther had not said what family or people she came from, for Mordecai had given her orders not to do so.

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.

clauseadverbialלֹאnotverbהִגִּ֣ידָהshe.had.toldsubjectאֶסְתֵּ֔רEsthernoun phrase · objectnoun phraseאֶת(et)noun phraseעַמָּ֖peopleהּherוְandnoun phraseאֶת(et)noun phraseמֽוֹלַדְתָּ֑kindredהּherכִּ֧י(dm)clausesubjectמָרְדֳּכַ֛יMordecaiverbצִוָּ֥הhe.had.commandedprepositional phrase · prepositionalעָלֶ֖יtoהָhernoun phrase · objectrelpאֲשֶׁ֥ר(cmp)clauseadverbialלֹאnotverbתַגִּֽידshe.will.tell

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 largely agree in content, with 11 out of 14 words matching in the translation. The Septuagint's word order differs, but it conveys the same essential message regarding Esther's secrecy.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

לֹא־ הִגִּ֣ידָה אֶסְתֵּ֔ר אֶת־ עַמָּ֖הּ וְאֶת־ מֽוֹלַדְתָּ֑הּ כִּ֧י מָרְדֳּכַ֛י צִוָּ֥ה עָלֶ֖יהָ אֲשֶׁ֥ר לֹא־ תַגִּֽיד׃

Septuagintthe Greek the translators chose, word by word
לֹא־οὐξהִגִּ֣ידָהὑπέδειχενאֶסְתֵּ֔רεσθηρעַמָּ֖הּτὸוְאֶת־οὐδὲמֽוֹלַדְתָּ֑הּπατρίδαמָרְדֳּכַ֛יμαρδοξαῖοςצִוָּ֥הἐνετείλατοעָלֶ֖יהָαὐτῇלֹא־μὴתַגִּֽיד׃ἀπαγγεῖλαι

11 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

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.

Esther 2:10לֹאnotnotלֹאנָגַדshe had tolshe had toldנָגַדאֶסְתֵּרEstherEstherאֶסְתֵּראֵתthe object the object markאֵתעַםpeople herpeople herעַםאֵתand the objand the object אֵתמוֹלֶ֫דֶתkindred herkindred herמוֹלֶ֫דֶתכִּיforforכִּימָרְדֳּכַיMordecaiMordecaiמָרְדֳּכַיצָוָהhe had commhe had commandeצָוָהעַלto herto herעַלאֲשֶׁרthatthatאֲשֶׁרלֹאnotnotלֹאנָגַדshe will teshe will tellנָגַדאוֹתsign: mirasign: miraculouאוֹתעָמַםto darkento darkenעָמַםיָלַדto begetto begetיָלַדעַלheightheightעַליָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדקָרָאto encountto encounter: mקָרָאמִגְרָשׁpasturepastureמִגְרָשׁשַׁרְבִֿיטscepterscepterשַׁרְבִֿיטמַלְכָּהqueenqueenמַלְכָּהאוֹororאוֹאָבfatherfatherאָביָדַעto knowto knowיָדַעאֶסְתֵּרEstherEstherאֶסְתֵּרהָמָןHamanHamanהָמָןמֹשֶׁהMosesMosesמֹשֶׁהמִצְוָהcommandmencommandmentמִצְוָהכִּפֶּרto atoneto atoneכִּפֶּר
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Esther 2:10

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
לֹא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Amplified meaning
as instructed, for her own protection
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
הִגִּ֣ידָהhi.Gi.dah she had told H5046 Verb · Hiphil · perfect third person feminine singular
371× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To tell or declare something openly, as in Genesis 3:11 where God asks Adam to tell the truth. It means to stand boldly and announce something to someone present. In Exodus 32:27, Moses tells the Levites to declare their actions to the people.
Amplified meaning
make known, disclose
Tyndale gloss
to tell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָגַד] 363 vb. be conspicuous

Hiph. declare, tell

Hoph. be told, announced, reported

base

Brown-Driver-Briggs glosses

H5046 נָגַד be conspicuous . declare, tell

. be told, announced, reported

Strong's Hebrew Dictionary

5046 nagad naw-gad'

a primitive root; properly, to front, i.e. stand boldly out

opposite; by implication (causatively), to manifest;

figuratively, to announce (always by word of mouth to one

present); specifically, to expose, predict, explain,

praise:--bewray, X certainly, certify, declare(-ing),

denounce, expound, X fully, messenger, plainly, profess,

rehearse, report, shew (forth), speak, X surely, tell, utter.

Translators Brief Hebrew Lexicon

נָגַד (na.gad) — to tell.

1) to be conspicuous, tell, make known

1a) (Hiphil) to tell, declare

1a1) to tell, announce, report

1a2) to declare, make known, expound

1a3) to inform of

1a4) to publish, declare, proclaim

1a5) to avow, acknowledge, confess

1a5a) messenger (participle)

1b) (Hophal) to be told, be announced, be reported

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Perf-3fs — Verb · Hiphil · perfect third person feminine singular
HVhp3fs
not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
אֶסְתֵּ֔ר'es.Ter Esther H635 Noun proper feminine
55× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Esther was a brave Jewish woman who became queen of Persia, as told in the book of Esther. She was adopted by her cousin Mordecai and later helped save the Jewish people from persecution.
Amplified meaning
a brave Jewish woman, the queen of Persia
Tyndale gloss
Esther
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֶסְתֵּר (es-ter) refers to Esther, a Jewish heroine and queen of Persia, known for her pivotal role in the Book of Esther. She is described as the daughter of Abihail and the cousin and adopted daughter of Mordecai. The name is of Persian origin and means 'star.' Esther is first mentioned in Est. 2.7.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶסְתֵּר n.pr.f. Esther—daughter of Abihail, cousin and adopted daughter of Mordecai, of tribe of Benjamin; made queen in Vashti’s place by Ahasuerus

base

Brown-Driver-Briggs glosses

H635 אֶסְתֵּר

Strong's Hebrew Dictionary

635 'Ecter es-tare'

of Persian derivation; Ester, the Jewish heroine:--Esther.

Translators Brief Hebrew Lexicon

אֶסְתֵּר (es.ter) — Esther.

A woman living at the time of Exile and Return, first mentioned at Est.2.7;

daughter of: Abihail (H0032K); also called Hadassah at Est.2.7;

Also named: ha.das.sah (הֲדַסָּה "Hadassah" H1919)

§ Esther = "star"

the queen of Persia, heroine of the book of Esther-daughter of Abihail, cousin and adopted daughter of Mordecai, of the tribe of Benjamin, made queen by king Ahasuerus to replace divorced queen, Vashti.

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper feminine
HNpf
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

es'-ter ('ecter, akin to the Zend tstara, the Sanskrit stri, the Greek aster, "a star," Esther):

Esther was a Jewish orphan, who became the queen of Xerxes, in some respects the greatest of the Persian kings. She was brought up at Susa by her cousin Mordecai, who seems to have held a position among the lower officials of the royal palace. Vashti, Xerxes' former queen, was divorced; and the most beautiful virgins from all the provinces of the empire were brought to the palace of Susa that the king might select her successor. The choice fell upon the Jewish maiden. Soon after her accession a great crisis occurred in the history of the Jews. The entire people was threatened with destruction. The name of Esther is forever bound up with the record of their deliverance. By a course of action which gives her a distinguished place among the women of the Bible, the great enemy of the Jews was…

Easton's Bible Dictionary

Esther

The queen of Ahasuerus, and heroine of the book that bears her name. She was a Jewess named Hadas’sah (the myrtle), but when she entered the royal harem she received the name by which she henceforth became known (Esther 2:7). It is a Syro-Arabian modification of the Persian word satarah, which means a star. She was the daughter of Abihail, a Benjamite. Her family did not avail themselves of the permission granted by Cyrus to the exiles to return to Jerusalem; and she resided with her cousin Mordecai, who held some office in the household of the Persian king at “Shushan in the palace.” Ahasuerus having divorced Vashti, chose Esther to be his wife. Soon after this he gave Haman the Agagite, his prime minister, power and authority to kill and extirpate all the Jews throughout the Persian empire. By the interposition of Esther this…

Smith's Bible Dictionary

(a star), the Persian name of HADASSAH (myrtle), daughter of Abihail, the son of Shimei, the son of Kish, a Benjamite. Esther was a beautiful Jewish maiden. She was an orphan, and had been brought up by her cousin Mordecai, who had an office in the household of Ahasuerus king of Persia --supposed to be the Xerxes of history-- and dwelt at "Shushan the palace." When Vashti was dismissed from being queen, the king chose Esther to the place on account of her beauty, not knowing her race or parentage; and on the representation of Haman the Agagite that the Jews scattered through his empire were pernicious race, he gave him full power and authority to kill them all. The means taken by Esther to avert this great calamity from her people and her kindred are fully related in the book of Esther. The Jews still commemorate this deliverance in the yearly festival Purim, on the 14th and 15th of…

American Tract Society Bible Dictionary

A Persian name given to Hadassah, a daughter of Abihail, of the tribe of Benjamin. The family had not returned to Judea after the permission given by Cyrus, and she was born probably beyond the Tigris, and nearly five hundred years before Christ. Her parents being dead, Mordecai, her father’s brother, took care of her education. After Ahasuerus had discovered Vashti, search was made throughout Persia for the most beautiful women, and Esther was one selected. She found favor in the eyes of the king, and he married her with royal magnificence, bestowing largesses and remissions of tribute on his people. She was thus in a position which enabled her to do a signal favor to her people, then very numerous in Persia. Their deliverance is still celebrated by the Jews in the yearly festival called Purim, which was instituted at that time. The husband of Esther is supposed to have been the Xerxes…

not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | DirObjM — Particle
HTo
The company it keepswords that stand beside it more often than chance
not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
עַמָּ֖הּ'a.Mah people her H5971 Noun common masculine singular construct · suffix
1,873× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Amplified meaning
nation, family background
Tyndale gloss
Amaw
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H5971a עַם, עָם people H5971b עַם kinsman (on father's side)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp3fs
not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
וְאֶת־ve.'Et and the object marker H853 Conjunction · particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HC/To — Conjunction · particle
HC/To
The company it keepswords that stand beside it more often than chance
not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
מֽוֹלַדְתָּ֑הּmo.lad.Tah kindred her H4138 Noun common feminine singular construct · suffix
22× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Relatives or birthplace is the meaning of this word. It refers to family, native country, or circumstances of birth, and is used to describe heritage. It appears in various forms in the Bible.
Amplified meaning
relatives, kin
Tyndale gloss
relatives
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מוֹלֶ֫דֶת (mowledeth) refers to concepts related to kinship and birth, encompassing terms like kindred, offspring, and lineage. It is derived from the root meaning 'to bear' or 'to give birth' and covers aspects of nativity and family connections. The entries consistently highlight its association with relatives and the circumstances of birth.

Brown-Driver-Briggs Hebrew Lexicon (full)

מוֹלֶ֫דֶת n.f. kindred, birth, offspring

base

Brown-Driver-Briggs glosses

H4138 מוֹלֶ֫דֶת kindred, birth, offspring

Strong's Hebrew Dictionary

4138 mowledeth mo-leh'-deth

from 3205; nativity (plural birth-place); by implication,

lineage, native country; also offspring, family:--begotten,

born, issue, kindred, native(-ity).

see HEBREW for 03205

Translators Brief Hebrew Lexicon

מוֹלֶ֫דֶת (mo.le.det) — relatives.

1) kindred, birth, offspring, relatives

1a) kindred

1b) birth, circumstances of birth

1c) one born, begotten, issue, offspring, female offspring

Morphologythe parsing behind the code
Berean parsing
N-fs | Suff — Noun common feminine singular construct · suffix
HNcfsc/Sp3fs
not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
כִּ֧יki for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

The company it keepswords that stand beside it more often than chance
not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
מָרְדֳּכַ֛יma.re.do.Khai Mordecai H4782 Noun proper masculine
60× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Mordecai was a brave Israelite who lived during the Exile and Return, and is known for saving the Jews from Haman's plot with Queen Esther's help. He's also the cousin and adoptive father of Esther.
Amplified meaning
her cousin and guardian
Tyndale gloss
Mordecai
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָרְדֳּכַי (van d. H מָרְדְּכַי) n.pr.m. Mordecai

companion of Zerub.

cousin and adoptive father of Esther

base

Brown-Driver-Briggs glosses

H4782 מָרְדֳּכַי, מָרְדְּכַי

Strong's Hebrew Dictionary

4782 Mordkay mor-dek-ah'-ee

of foreign derivation; Mordecai, an Israelite:--Mordecai.

Translators Brief Hebrew Lexicon

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…

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

Easton's Bible Dictionary

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…

Smith's Bible Dictionary

(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.

American Tract Society Bible Dictionary

The uncle of Esther, who rose to dignity and honor in the court of Ahasuerus. See the book of Esther.

not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
צִוָּ֥הtzi.Vah he had commanded H6680 Verb · Piel · perfect third person masculine singular
494× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To command or give orders, as seen in the Bible when God gives charge to his people. It can also mean to appoint or ordain someone for a task. This word is used in various forms throughout the Old Testament.
Amplified meaning
commanded, charged
Tyndale gloss
to command
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order

base

Brown-Driver-Briggs glosses

H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order

Strong's Hebrew Dictionary

6680 tsavah tsaw-vaw'

a primitive root; (intensively) to constitute,

enjoin:--appoint, (for-)bid, (give a) charge, (give a, give

in, send with) command(-er, -ment), send a messenger, put,

(set) in order.

Translators Brief Hebrew Lexicon

צָוָה (tsa.vah) — to command.

1) to command, charge, give orders, lay charge, give charge to, order

1a)(Piel)

1a1) to lay charge upon

1a2) to give charge to, give command to

1a3) to give charge unto

1a4) to give charge over, appoint

1a5) to give charge, command

1a6) to charge, command

1a7) to charge, commission

1a8) to command, appoint, ordain (of divine act)

1b) (Pual) to be commanded

Morphologythe parsing behind the code
Berean parsing
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singular
HVpp3ms
not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
עָלֶ֖יהָ'a.Lei.ha to her H5921 Preposition · suffix
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי עַל כֵּן forasmuch as

base

עַל, עָ֑ל

subst. height

As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

Upon, of the substratum upon which an object in any way rests, or on which an action is performed

of clothing, etc., which any one wears

With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

Of what rests heavily upon a person, or is a burden to him

Of a duty, payment, care, etc., imposed upon a person, or devolving on him

על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

חָיָה עַל to live upon (as upon a foundation or support)

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Brown-Driver-Briggs glosses

H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears

. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

. Of what rests heavily upon a person, or is a burden to him

. Of a duty, payment, care, etc., imposed upon a person, or devolving on him

. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

. חָיָה עַל to live upon (as upon a foundation or support)

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Strong's Hebrew Dictionary

5921 `al al

properly, the same as 5920 used as a preposition (in the

singular or plural often with prefix, or as conjunction with a

particle following); above, over, upon, or against (yet always

in this last relation with a downward aspect) in a great

variety of applications (as follow):--above, according

to(-ly), after, (as) against, among, and, X as, at, because

of, beside (the rest of), between, beyond the time, X both

and, by (reason of), X had the charge of, concerning for, in

(that), (forth, out) of, (from) (off), (up-)on, over, than,

through(-out), to, touching, X with.

see HEBREW for 05920

Translators Brief Hebrew Lexicon

עַל (al) — upon.

prep

1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards

1b) above, beyond, over (of excess)

1c) above, over (of elevation or pre-eminence)

1d) upon, to, over to, unto, in addition to, together with, with (of addition)

1e) over (of suspension or extension)

1f) by, adjoining, next, at, over, around (of contiguity or proximity)

1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)

1h) to (as a dative)

[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.

conj

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | Suff — Preposition · suffix
HRd/Sp3fs
The company it keepswords that stand beside it more often than chance
not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
אֲשֶׁ֥ר'a.Sher that H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.

base

בַאֲשֶׁר

in (that) which

adv. in (the place) where

conj. in that, inasmuch as

on account of whom?

base

מֵאֲשֶׁר

from (or than) that which

adv. from (the place) where

conj. from (the fact) that …, since

base

כַּאֲשֶׁר conj. according as, as, when

according to that which, according as, as

with a causal force, in so far as, since

with a temporal force, when

base

Brown-Driver-Briggs glosses

H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which

. adv. in (the place) where

. conj. in that, inasmuch as

. on account of whom?

H834c מֵאֲשֶׁר . from (or than) that which

. adv. from (the place) where

. conj. from (the fact) that …, since

H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as

. with a causal force, in so far as, since

. with a temporal force, when

Strong's Hebrew Dictionary

834 'aher ash-er'

a primitive relative pronoun (of every gender and number);

who, which, what, that; also (as an adverb and a conjunction)

when, where, how, because, in order that, etc.:--X after, X

alike, as (soon as), because, X every, for, + forasmuch, +

from whence, + how(-soever), X if, (so) that ((thing) which,

wherein), X though, + until, + whatsoever, when, where

(+ -as, -in, -of, -on, -soever, -with), which, whilst, +

whither(- soever), who(-m, -soever, -se). As it is

indeclinable, it is often accompanied by the personal pronoun

expletively, used to show the connection.

Translators Brief Hebrew Lexicon

אֲשֶׁר (a.sher) — which.

A: 1) (relative part.)

1a) which, who

1b) that which

2) (conj)

2a) that (in obj clause)

2b) when

2c) since

2d) as

2e) conditional if

B: Beth+ 1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

C: Mem+ 1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

D: Kaph+

1) (conj.), according as, as, when

1a) according to that which, according as, as

1b) with a causal force: in so far as, since

1c) with a temporal force: when

בַאֲשֶׁר (ba.a.sher) — in which.

1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

מֵאֲשֶׁר (me.a.sher) — whence.

1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

כַּאֲשֶׁר (ka.a.sher) — as which.

conj

1) according as, as, when

1a) according to that which, according as, as

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HTr — Particle
HTr
The company it keepswords that stand beside it more often than chance
not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
לֹא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
not she had told Esther the object marker people her and the object marker kindred her for Mordecai he had commanded to her that not she will tell
תַגִּֽיד׃ta.Gid she will tell H5046 Verb · Hiphil · imperfect third person feminine singular
371× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To tell or declare something openly, as in Genesis 3:11 where God asks Adam to tell the truth. It means to stand boldly and announce something to someone present. In Exodus 32:27, Moses tells the Levites to declare their actions to the people.
Amplified meaning
to keep it secret, for her safety
Tyndale gloss
to tell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָגַד] 363 vb. be conspicuous

Hiph. declare, tell

Hoph. be told, announced, reported

base

Brown-Driver-Briggs glosses

H5046 נָגַד be conspicuous . declare, tell

. be told, announced, reported

Strong's Hebrew Dictionary

5046 nagad naw-gad'

a primitive root; properly, to front, i.e. stand boldly out

opposite; by implication (causatively), to manifest;

figuratively, to announce (always by word of mouth to one

present); specifically, to expose, predict, explain,

praise:--bewray, X certainly, certify, declare(-ing),

denounce, expound, X fully, messenger, plainly, profess,

rehearse, report, shew (forth), speak, X surely, tell, utter.

Translators Brief Hebrew Lexicon

נָגַד (na.gad) — to tell.

1) to be conspicuous, tell, make known

1a) (Hiphil) to tell, declare

1a1) to tell, announce, report

1a2) to declare, make known, expound

1a3) to inform of

1a4) to publish, declare, proclaim

1a5) to avow, acknowledge, confess

1a5a) messenger (participle)

1b) (Hophal) to be told, be announced, be reported

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect third person feminine singular
HVhi3fs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

See TALE.

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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