Esther 2:19 — Word Study
WLCוּבְהִקָּבֵ֥ץ בְּתוּל֖וֹת שֵׁנִ֑ית וּמָרְדֳּכַ֖י יֹשֵׁ֥ב בְּשַֽׁעַר־ הַמֶּֽלֶךְ׃
BSAWhen the virginsbᵉthûwlâh [brides, young women] were assembledqâbats [gathered together, collected] a second [time]shênîy [again, another] ◂MordecaiMordᵉkay [a brave Israelite] was sittingyâshab [dwelling, remaining] at the king’smelek [royal, sovereign] gateshaʻar [entrance, doorway]
| Greek | English | Parsing |
|---|---|---|
| וּבְהִקָּבֵ֥ץ | and when were gathered | Conjunction, preposition, verb niphal infinitive construct common |
| בְּתוּל֖וֹת | virgins | Noun common, feminine plural absolute |
| שֵׁנִ֑ית | a second [time] | Adj |
| וּמָרְדֳּכַ֖י | and Mordecai | Conjunction, noun proper masculine |
| יֹשֵׁ֥ב | [was] sitting | Verb, Qal, participle (active) masculine singular |
| בְּשַֽׁעַר־ | at [the] gate of | Preposition, noun common masculine singular construct |
| הַמֶּֽלֶךְ׃ | the king | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the virgins were assembled a second time, Mordecai was sitting at the king’s gate. |
| KJV | And when the virgins were gathered together the second time, then Mordecai sat in the king’s gate. |
| ASV | And when the virgins were gathered together the second time, then Mordecai was sitting in the king’s gate. |
| YLT | And in the virgins being gathered a second time, then Mordecai is sitting in the gate of the king; |
| WEB | When the virgins were gathered together the second time, Mordecai was sitting in the king’s gate. |
| BBE | And when the virgins came together in the second house of the women, Mordecai took his seat in the doorway of the king's house. |
The translations agree on the assembly of the virgins, reflecting a consistent understanding of the narrative.
The main clause introduces the gathering of the virgins, followed by the subject and verb that describe Mordecai's action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבְּתוּלָה
verbיָשַׁב
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 2:19
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 Selection of a Queengenerated
Esther 2:19 occurs in the narrative of Esther, where the king seeks to find a new queen from among the young women of the kingdom. This verse highlights the gathering of the virgins for a second time, indicating that the selection process is ongoing. Mordecai, a key figure in the story, is depicted as being present at the king's gate, which may suggest his role in the unfolding events.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Esther 2:3–4 | and let the king appoint commissioners in each province of his kingdom to assemble all the beautiful young women into the harem at the citadel of Susa. Let them be placed under the care of Hegai, the king’s eunuch in charge of the women, and let them be given beauty treatments. |
| 2 | Esther 2:21 | In those days, while Mordecai was sitting at the king’s gate, Bigthan and Teresh, two of the king’s eunuchs who guarded the entrance, grew angry and conspired to assassinate King Xerxes. |
| 3 | Esther 3:2–3 | 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. |
| 4 | Esther 5:13 | Yet none of this satisfies me as long as I see Mordecai the Jew sitting at the king’s gate.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — וּבְהִקָּבֵ֥ץ, u.ve.hi.ka.Vetzgenerated
The verb קָבַץ (qabats) means to gather or collect, emphasizing the action of bringing people together. In this context, it indicates the assembly of the virgins, who are gathered for the king's selection process.
The Niphal form used here suggests a passive action, meaning the virgins are being gathered by someone or something, rather than gathering themselves. This highlights the orchestrated nature of the event.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, consistently rendering the assembly of the virgins as a significant event in the narrative.
Sentence Structuregenerated
The structure of the verse is built around two main clauses: the first describes the gathering of the virgins, and the second states Mordecai's location. The finite verb הִקָּבֵ֥ץ governs the first clause, while יֹשֵׁ֥ב governs the second.
The word order places emphasis on the action of gathering before introducing Mordecai, indicating the significance of the assembly in the context of the narrative.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct correspondence for this verse, but it generally captures the essence of the gathering of the virgins, reflecting the same thematic elements.
The absence of a direct translation for five of the seven words in the LXX suggests a different interpretive approach, focusing more on the narrative flow rather than a word-for-word match.
In plain words — the whole versegenerated
Esther 2:19 describes how the virgins were gathered for a second time, with Mordecai sitting at the king's gate. This highlights Mordecai's ongoing role in the events surrounding Esther's rise to prominence.
Frequently Asked Questionsgenerated
This indicates that the selection process for the new queen was repeated, possibly due to the king's dissatisfaction with the first gathering.
Mordecai's position at the gate suggests he is involved in the affairs of the kingdom and may be waiting for news regarding Esther and the selection process.
The gathering is significant as it sets the stage for Esther's eventual selection as queen and highlights the competitive nature of the process.
This verse is pivotal as it establishes the context for Esther's rise to power and Mordecai's protective role in her life.
Reflection Questionsgenerated
- What does Mordecai's presence at the gate suggest about his character and role in the story?
- How does the gathering of the virgins reflect the cultural practices of the time?
- In what ways can we see God's providence at work in the events surrounding Esther and Mordecai?
- What lessons can we learn from Mordecai's actions and decisions in this passage?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss the significance of the gathering of virgins and Mordecai's role in the story, offering insights into the cultural and theological implications.
Virgins are being sought for the king a second time and gathered together, because it was not enough for our Lord Jesus Christ to associate himself exclusively with the Jewish members of the early Church;Early Church Fathers on Esther 2 →
There is no doubt that the Scribes and Pharisees of the Jews are signified by the two eunuchs who were the caretakers of the royal house and guarded the threshold of the palace.Early Church Fathers on Esther 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Esther 2:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when the virgins were gathered together the second time,.... Some think this second collection is that which was made when Esther was taken and brought to the keeper of the women, called the
Read John Gill on Esther 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when the virgins were gathered together the second time, then Mordecai sat in the king's gate. No JFB commentary on these verses.
Read Robert Jamieson on Esther 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe second time; either, 1. When Esther, with others, were brought to the king’ s house, as it was decreed above, ,3, which is called the second time, because they had taken this course once before, when Vashti was chosen queen. But there is no mention of any such former use; and by the manner of proposing it seems to have been a new project. Or, 2. Since Esther was declared queen; for though that point was determined, the king’ s lust was not yet satisfied; and therefore being pleased with the former experiment, he desired another collection of virgins, whom he might make his concubines. And this seems best to agree with the following words. For it is not probable that Mordecai sat at the…
Read Matthew Poole on Esther 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 2:19 And when the virgins were gathered together the second time, then Mordecai sat in the king’ s gate.Ver. 19. And when the virgins were gathered together, &c.] For a new supply of the king’ s insatiable lust, say some, this affection soon growing cold to Esther. So unreasonable is lust, so inconstant carnal affection, so lawless are the wicked, so short is any happiness of perfection in this life. The Septuagint leave out this word [the second time], but the Hebrew version hath it. Others say, the second time, signifieth into the second house of the women. For they went not each to their own homes, because the king was now fully satisfied in his choice, as Tremellius and Junius…
Read John Trapp on Esther 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) And when the virgins . . .—Here begins a fresh incident in the history, whose date we cannot fix precisely, save that it falls between the marriage of Esther and the twelfth year of Ahasuerus (Esther 3:7). The king “loved Esther above all the women,” but how the word “love “is degraded in this connection is seen by the fact that after she had been his wife certainly less (possibly much less) than five years, there takes place a second gathering of virgins (there is no article in the Hebrew), like the one previously mentioned (Esther 2:2). We should treat Esther 2:20 as parenthetical, and join Esther 2:21 closely to Esther 2:19. Then Mordecai sat.—Translate, and Mordecai was sitting.
Read Charles John Ellicott on Esther 2 →CambridgeThe Cambridge Bible for Schools and Colleges19–23. Mordecai’s discovery of the plot against the king’s life 19. And when the virgins were gathered together the second time] Render, Now when maidens were being gathered together a second time. There is no article attached to the word ‘virgins’ in the original, and we have no means of knowing what kind of occasion is referred to here. It is merely a conjecture that the reference is to an effort made by the officials to supplant Esther in the king’s affections by introducing to his notice such as would better support their influence. The clause is omitted in the LXX. then Mordecai sat etc.] better, perhaps, and when Mordecai was sitting etc. In this way we have another circumstantial…
Read Cambridge on Esther 2 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen the virgins ... - Rather, “when virgins” etc. The words begin a new paragraph.
Read Albert Barnes on Esther 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleEXPOSES A COURT , Esther 2:19-23. 19. When the virgins… the second time — Rather, at the gathering together of virgins a second time.
Read Daniel Denison Whedon 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
When the virgins were assembled a second time, Mordecai was sitting at the king’s gate.
When the virgins were gathered together the second time, Mordecai was sitting in the king’s gate.
When the virgins were assembled a second time, Mordecai was sitting at the king’s gate.
Now when the young women were being gathered again, Mordecai was sitting at the king’s gate.
Tyndale line
And when the virgins were gathered together the second time, then Mordecai sat in the king’s gate.
And when the virgins were gathered together the second time, then Mordecai was sitting in the king’s gate.
And when the virgins were gathered together the second time, then Mordecai sat in the king’s gate.
And when the virgins were assembled the second time, then Mordecai sat in the king's gate.
And whe the virgins were gathered ye second time, then Mordecai sate in the Kings gate.
Strictly literal
And when the virgins were gathered together the second time, Mordecai sat in the king's gate.
And in the virgins being gathered a second time, then Mordecai is sitting in the gate of the king;
And in the virgins being gathered a second time, then Mordecai is sitting in the gate of the king;
And when virgins were gathered together the second time, then was Mordecai sitting in the king's gate.
Now when the virgins had been gathered together a second time, Mordecai was sitting at the king's gate.
From the Latin
And when the virgins were sought the second time, and gathered together, Mardochai stayed at the king’s gate,
Simplified
Even though there had been a second gathering of virgins, and Mordecai had been given a position by the king,
And when the virgins came together in the second house of the women, Mordecai took his seat in the doorway of the king's house.
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 show agreement in the overall narrative, with the Masoretic Text providing a more direct account of the gathering and Mordecai's position. The LXX, while lacking some direct matches, retains the core elements of the story.
וּבְהִקָּבֵ֥ץ בְּתוּל֖וֹת שֵׁנִ֑ית וּמָרְדֳּכַ֖י יֹשֵׁ֥ב בְּשַֽׁעַר־ הַמֶּֽלֶךְ׃
5 of the 7 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 2:19
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.
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
Conj | Prep | V-Niphal-Inf-a — Conjunction · preposition · verb niphal infinitive construct commonHC/R/VNcc
בְּתוּלָה (bthuwlah) means 'virgin' and is derived from a passive participle of an unused root that suggests separation. It can also refer to a bride and, in a figurative sense, to a city or state. The term appears in contexts related to purity and marital status.
בְּתוּלָה 60 n.f. virgin
base
H1330 בְּתוּלָה virgin
1330 bthuwlah beth-oo-law'
feminine passive participle of an unused root meaning to
separate; a virgin (from her privacy); sometimes (by
continuation) a bride; also (figuratively) a city or
state:--maid, virgin.
בְּתוּלָה (be.tu.lah) — virgin.
virgin
N-fp — Noun common · feminine plural absoluteHNcfpa
שֵׁנִי (sheniy) means 'second' and can also imply 'again' or 'another.' It is an ordinal number used to denote position or sequence, as well as to indicate repetition. The word is derived from a root meaning 'double' and appears in various contexts in the Old Testament.
שֵׁנִי m. שֵׁנִית f. 157 adj.num.ord. second
base
H8145 שֵׁנִי m. שֵׁנִית f. adj. num. ord. second
8145 sheniy shay-nee'
from 8138; properly, double, i.e. second; also adverbially,
again:--again, either (of them), (an-)other, second (time).
see HEBREW for 08138
שֵׁנִי (she.ni) — second.
1) second
1a) second (the ordinal number)
1b) again (a second time)
1c) another, other (something as distinct from something else)
Adj — AdjHAofsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
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…
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
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.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
sit'-ing (yashabh, "to sit down or still," daghar, "to brood," "hatch"; kathezomai, "to sit down," anakeimai, "to lie back," "recline"): The favorite position of the Orientals (Mal 3:3; Mt 9:9; 26:55 (compare Mt 5:1; Lu 4:20; 5:3); Mr 14:18; Lu 18:35; Joh 2:14, etc.).
"In Palestine people sit at all kinds of work; the carpenter saws, planes, and hews with his hand-adze, sitting upon the ground or upon the plank he is planing. The washerwoman sits by the tub, and, in a word, no one stands where it is possible to sit.…
Sitting
The attitude generally assumed in Palestine by those who were engaged in any kind of work. “The carpenter saws, planes, and hews with his hand-adze, sitting on the ground or upon the plank he is planning. The washerwoman sits by the tub; and, in a word, no one stands when it is possible to sit. Shopkeepers always sit, and Levi sitting at the receipt of custom (Matt. 9:9) is the exact way to state the case.”, Thomson, Land and Book.
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Prep | N-ms — 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…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…