Esther 2:3 — Word Study
WLCוְיַפְקֵ֨ד הַמֶּ֣לֶךְ פְּקִידִים֮ בְּכָל־ מְדִינ֣וֹת מַלְכוּתוֹ֒ וְיִקְבְּצ֣וּ אֶת־ כָּל־ נַעֲרָֽה־ בְ֠תוּלָה טוֹבַ֨ת מַרְאֶ֜ה אֶל־ שׁוּשַׁ֤ן הַבִּירָה֙ אֶל־ בֵּ֣ית הַנָּשִׁ֔ים אֶל־ יַ֥ד הֵגֶ֛א סְרִ֥יס הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַנָּשִׁ֑ים וְנָת֖וֹן תַּמְרוּקֵיהֶֽן׃
BSAand let the kingmelek [ruler, sovereign] appointpâqad▸ commissionerspâqîyd [officers, inspectors] in eachkôl provincemᵉdîynâh [district, region] of his kingdommalkûwth [royal power, dominion] to assembleqâbats▸ [gather, collect] allkôl the beautifulṭôwb [pleasant, lovely] youngnaʻărâh womenbᵉthûwlâh [maidens, virgins] intoʼêl the harembayith [women's house, palace] atʼêl the citadelbîyrâh [fortress, palace] of SusaShûwshan [Shushan, the royal city] Let them be placedʼêl under the careyâd [custody, supervision] of HegaiHêgêʼ [Hege, the eunuch] the king’smelek [royal] eunuchçârîyç [high-ranking official] in charge ofshâmar [keeper, overseer] the womenʼishshâh [female attendants, wives] and let [them] be givennâthan [receive, have] beauty treatmentstamrûwq [cosmetics, purifications, things for purification]
| Greek | English | Parsing |
|---|---|---|
| וְיַפְקֵ֨ד | and let him appoint | Conjunction, verb hiphil jussive third person masculine singular |
| הַמֶּ֣לֶךְ | the king | Particle, noun common masculine singular absolute |
| פְּקִידִים֮ | appointees | Noun common, masculine plural absolute |
| בְּכָל־ | in all | Preposition, noun common masculine singular construct |
| מְדִינ֣וֹת | [the] provinces of | Noun common, feminine plural construct |
| מַלְכוּתוֹ֒ | kingdom his | Noun common feminine singular construct, suffix |
| וְיִקְבְּצ֣וּ | and let them gather | Conjunction, verb qal third person masculine plural |
| אֶת־ | the object marker | Particle |
| כָּל־ | every | Noun common, masculine singular construct |
| נַעֲרָֽה־ | girl | Noun common, feminine singular absolute |
| בְ֠תוּלָה | virgin | Noun common, feminine singular absolute |
| טוֹבַ֨ת | good of | Adj |
| מַרְאֶ֜ה | appearance | Noun common, masculine singular absolute |
| אֶל־ | to | Preposition |
| שׁוּשַׁ֤ן | Susa | Noun proper |
| הַבִּירָה֙ | the citadel | Particle, noun common feminine singular absolute |
| אֶל־ | to | Preposition |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| הַנָּשִׁ֔ים | the women | Particle, noun common masculine plural absolute |
| אֶל־ | into | Preposition |
| יַ֥ד | [the] hand of | Noun common, both singular construct |
| הֵגֶ֛א | Hegai | Noun proper masculine |
| סְרִ֥יס | [the] eunuch of | Noun common, masculine singular construct |
| הַמֶּ֖לֶךְ | the king | Particle, noun common masculine singular absolute |
| שֹׁמֵ֣ר | [the] keeper | Verb, Qal, participle (active) masculine singular |
| הַנָּשִׁ֑ים | of the women | Particle, noun common masculine plural absolute |
| וְנָת֖וֹן | and let him give | Conjunction, verb qal infinitive absolute |
| תַּמְרוּקֵיהֶֽן׃ | rubbings their | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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. |
| KJV | And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king’s chamberlain, keeper of the women; and let their things for purification be given them: |
| ASV | and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hegai the king’s chamberlain, keeper of the women; and let their things for purification be given them; |
| YLT | and the king doth appoint inspectors in all provinces of his kingdom, and they gather every young woman — virgin, of good appearance — unto Shushan the palace, unto the house of the women, unto the hand of Hege eunuch of the king, keeper of the women, and to give their purifications, |
| WEB | Let the king appoint officers in all the provinces of his kingdom, that they may gather together all the beautiful young virgins to the citadel of Susa, to the women’s house, to the custody of Hegai the king’s eunuch, keeper of the women. Let cosmetics be given them; |
| BBE | Let the king give authority to certain men in all the divisions of his kingdom, to get together all the fair young virgins and send them to Shushan, the king's town, to the women's house, under the care of Hegai, the king's servant, the keeper of the women: and let the things needed for making them clean be given to them; |
Where they part company is טוֹבַת — see How Translations Differ.
The sentence has a main clause with several subordinate phrases detailing the actions and locations involved.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַר
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 2:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Search for a New Queengenerated
Esther 2:3 describes a plan proposed by the king's attendants to gather beautiful young women from across the provinces into the harem at Susa. This action sets the stage for the selection of a new queen, highlighting the king's authority and the significance of beauty in the royal court. The context reveals the competitive nature of the selection process, as seen in Esther 2:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Esther 1:1–2 | This is what happened in the days of Xerxes, who reigned over 127 provinces from India to Cush. |
| 2 | Esther 2:12–14 | In 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. |
| 3 | Isaiah 3:18–23 | In that day the Lord will take away their finery: their anklets and headbands and crescents; |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — פְּקִידִים, pe.ki.Dimgenerated
פְּקִידִים (paqiyd) is a noun meaning 'appointees' or 'commissioners.' It denotes individuals in positions of authority, responsible for overseeing specific tasks or groups. The parsing shows it as a masculine plural noun, indicating multiple officials appointed by the king.
This word emphasizes the structure of governance within the kingdom, where appointed officials play crucial roles in executing the king's directives. The term can also imply a level of trust and responsibility bestowed upon these individuals.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יַפְקֵ֨ד governs the entire verse, with multiple phrases detailing the actions to be taken. The structure shows the king's authority in appointing officials and gathering women, emphasizing the hierarchical nature of the royal court.
The sentence flows from the king's directive to the actions of the appointees, highlighting the organizational aspect of the king's command and the subsequent gathering of young women.
Septuagint Backgroundgenerated
The Septuagint translates פְּקִידִים as κωμάρξας, suggesting a focus on the role of these officials as leaders or heads in their respective areas. This choice may indicate a broader interpretation of their authority beyond mere appointment.
The use of καταστήσει for יַפְקֵ֨ד in the LXX reflects a similar intent to convey the act of establishing or appointing, aligning with the original Hebrew meaning.
In plain words — the whole versegenerated
Esther 2:3 tells us that the king's attendants suggested appointing officials to gather beautiful young women into the harem at Susa. This plan was part of the process to find a new queen, highlighting the importance of beauty in the royal court.
Frequently Asked Questionsgenerated
To appoint commissioners means to designate officials who will oversee specific tasks, in this case gathering young women for the king.
Beauty is emphasized as a key criterion in the selection of a queen, reflecting the values and priorities of the royal court.
Hegai is the king's eunuch in charge of the women, responsible for their care and preparation for the king.
This verse sets the stage for Esther's rise to prominence, as it outlines the process by which she and other young women are gathered for the king's consideration.
Reflection Questionsgenerated
- How do the roles of appointed officials reflect the structure of authority in a kingdom?
- What qualities do you think are important when choosing leaders or representatives?
- In what ways does the emphasis on beauty in this passage challenge or reflect modern values?
- How can we understand the significance of Hegai's role in the context of Esther's story?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Esther 2:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd let the king appoint officers in all the provinces of his kingdom,.... Who best knew where beautiful virgins might be found in their respective provinces, in which they dwelt: that they may
Read John Gill on Esther 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said the king's servants that ministered unto him, Let there be fair young virgins sought for the king: No JFB commentary on these verses.
Read Robert Jamieson on Esther 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleKeeper of the women; either, 1. Of the virgins, who are oft called women, as here, ,12, and elsewhere. So it is a synecdoche. Or, 2. Of all the women, both virgins and concubines; only the virgins he himself took care of, as requiring more care and caution, and the concubines he committed to Shaashgaz, , his deputy. For purification, i.e. to cleanse them from all impurities and indecencies, to anoint, and perfume, and adorn, and every way prepare them for the king’ s presence and service; for the legal purifications of the Jews he never regarded.
Read Matthew Poole on Esther 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 2:3 And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king’ s chamberlain, keeper of the women; and let their things for purification be given [them]:Ver. 3. And let the king appoint officers] Praeficiat praefectos. Costly counsel. This could not be done without much trouble and charge to the king. Two or three years are spent in gathering, purifying, and preparing these choice virgins for the impure bed of this heathen prince, while he is following the chase of his ambition, in the wars of Greece. In all the provinces of his…
Read John Trapp on Esther 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) The house of the women.—The harem, then as now, a prominent feature in the establishment of an Eastern king. Hege.—Called Hegai in Esther 2:8; a eunuch whose special charge seems to have been the virgins, while another, named Shaashgaz (Esther 2:14), had the custody of the concubines. The whole verse shows, as conclusively as anything could do, in how degrading an aspect Eastern women were, as a whole, viewed. It was reserved for Christianity to indicate the true position of woman, not man’s plaything, but the help meet for him, able to aid him in his spiritual and intellectual progress, yielding him intelligent obedience, not slavery.
Read Charles John Ellicott on Esther 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Hege the king's chamberlain] הגא סריס המלך Hege seris hammelech, "Hege, the king's eunuch;" so the Septuagint, Vulgate, Targum, and Syriac. In the Eastern countries the women are intrusted to the care of the eunuchs only. Let their things for purification be given them] תמרקיהן tamrukeyhen, their cosmetics. What these were we are told in Es 2:12; oil of myrrh, and sweet odours. The myrrh was employed for six months, and the odours for six months more, after which the person was brought to the king. This space was sufficient to show whether the young woman had been chaste; whether she were with child or not, that the king might not be imposed on, and be obliged to father a spurious…
Read AdamClarke on Esther 2 →
CambridgeThe Cambridge Bible for Schools and Colleges3. to the house of the women] the harem, which must have been of large dimensions, and was made up, as we see from Esther 2:14, of more than one building. It most likely consisted of three portions, viz. the house of the queen, such as Solomon built for Pharaoh’s daughter (1 Kings 7:8), the house of the virgins (Esther 2:9), and that of the concubines (Esther 2:14). Hegai] It is best, for the sake of uniformity, to spell thus throughout (cp. Esther 2:8; Esther 2:15). The A.V. follows the Heb., which is inconsistent, giving in this verse Hege, and elsewhere Hegai. their things for purification] See Esther 2:12. The Heb. word for ‘purification’ means properly scraping or rubbing, for the…
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Albert Barnes1798–1870Barnes' Notes on the BibleThe house of the women - i. e. the “gynaeceon,” or “haram” - always an essential part of an Oriental palace (Compare 1 Kings 7:8).
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
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.
Let the king appoint officers in all the provinces of his kingdom, that they may gather together all the beautiful young virgins to the citadel of Susa, to the women’s house, to the custody of Hegai the king’s eunuch, keeper of the women. Let cosmetics be given them;
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.
And let the king appoint officers throughout all the provinces of his kingdom to gather all the attractive young women to Susa the citadel, to the harem under the authority of Hegai, the king’s eunuch who oversees the women, and let him provide whatever cosmetics they desire.
Tyndale line
And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king’s chamberlain, keeper of the women; and let their things for purification be given them:
and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hegai the king’s chamberlain, keeper of the women; and let their things for purification be given them;
and let the king appoint officers in all the provinces of his kingdom, that young virgins unto Shushan the palace, they may gather together all the fair to the house of the women, unto the custody of Hegai the king’s chamberlain, keeper of the women; and let their things for purification be given them:
And let the king appoint officers in all the provinces of his kingdom, that they may collect all the fair young virgins to Shushan the palace, to the house of the women, into the custody of Hege the king's chamberlain, keeper of the women; and let their things for purification be given them :
And let the King appoynt officers through all the prouinces of his kingdome, and let them gather all the beautiful yong virgins vnto the palace of Shushan, into the house of the women, vnder the hand of Hege the Kings eunuche, keeper of the women, to giue them their things for purification.
Strictly literal
and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the young virgins of beautiful countenance to Shushan the fortress, to the house of the women, unto the custody of Hegai the king's chamberlain, keeper of the women; and let their things for purification be given.
and the king doth appoint inspectors in all provinces of his kingdom, and they gather every young woman — virgin, of good appearance — unto Shushan the palace, unto the house of the women, unto the hand of Hege eunuch of the king, keeper of the women, and to give their purifications,
and the king appoints inspectors in all provinces of his kingdom, and they gather every young woman—virgin, of good appearance—to Shushan the palace, to the house of the women, to the hand of Hegai eunuch of the king, keeper of the women, and to give their purifications,
And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the young virgins, handsome in appearance, unto Shushan the capital, into the house of the women, under the custody of Hege the king's chamberlain, the keeper of the women; and let them give them their customary anointings;
Let the king appoint officers in all the provinces of his kingdom, to gather together all the beautiful young virgins to the harem in the fortress in Susa. Let them be put under the care of Hegai, the king's official, who is in charge of the women, and let him give them their cosmetics.
From the Latin
And let some persons be sent through all the provinces to look for beautiful maidens and virgins: and let them bring them to the city of Susan, and put them into the house of the women under the hand of Egeus the eunuch, who is the overseer and keeper of the king’s women: and let them receive women’s ornaments, and other things necessary for their use.
Simplified
Your Majesty should appoint officers in each province of his empire to gather all the beautiful young women and bring them to the king's harem at the fortress of Susa. They should be placed under the supervision of Hegai, the king's eunuch in charge of the women, and they should be given beauty treatments.
Let the king give authority to certain men in all the divisions of his kingdom, to get together all the fair young virgins and send them to Shushan, the king's town, to the women's house, under the care of Hegai, the king's servant, the keeper of the women: and let the things needed for making them clean be given to them;
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 presents the verse clearly, with no significant variations noted in the other witnesses. The Septuagint aligns closely with the Hebrew, matching 19 of the 28 words, indicating a consistent understanding of the text.
וְיַפְקֵ֨ד הַמֶּ֣לֶךְ פְּקִידִים֮ בְּכָל־ מְדִינ֣וֹת מַלְכוּתוֹ֒ וְיִקְבְּצ֣וּ אֶת־ כָּל־ נַעֲרָֽה־ בְ֠תוּלָה טוֹבַ֨ת מַרְאֶ֜ה אֶל־ שׁוּשַׁ֤ן הַבִּירָה֙ אֶל־ בֵּ֣ית הַנָּשִׁ֔ים אֶל־ יַ֥ד הֵגֶ֛א סְרִ֥יס הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַנָּשִׁ֑ים וְנָת֖וֹן תַּמְרוּקֵיהֶֽן׃
19 of the 28 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 2:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
Conj | V-Hiphil-Juss-3ms — Conjunction · verb hiphil jussive third person masculine singularHC/Vhj3ms
a-point': This word is used for the expression of a large variety of ideas and the translation of almost as many words. naqabh = "stipulate" (Ge 30:28). paqadh = "put into office" (Ge 41:34; Nu 1:50; Es 2:3); "select" (Jer 51:27); "put in charge" (Jer 49:19; 50:44); "assign" (Nu 4:27; Jer 15:3); "send" (Le 26:16); "designate," "select" (Ex 21:13;
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…
פָּקִיד (paqiyd) refers to a commissioner or overseer, indicating a role of authority or supervision. It is derived from a root meaning to appoint or set in charge. The term encompasses various types of superintendents, whether civil, military, or religious, as noted in the lexicons.
פָּקִיד n.m. commissioner, deputy, overseer
base
H6496 פָּקִיד commissioner, deputy, overseer
6496 paqiyd paw-keed'
from 6485; a superintendent (civil, military or
religious):--which had the charge, governor, office,
overseer, (that) was set.
see HEBREW for 06485
פָּקִיד (pa.qid) — overseer.
commissioner, deputy, overseer, officer
N-mp — Noun common · masculine plural absoluteHNcmpa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מְדִינָה (mdiynah) refers to a province or district, often in the context of governance or jurisdiction. It is derived from a root meaning 'judgeship' and encompasses regions ruled by judges or officials. The term appears in discussions of various empires, including those of Ahab, Babylon, and Persia.
מְדִינָה m.f. province
districts of realm of Ahab
of the Babylonian empire
of the Persian empire
provinces in general
base
H4082 מְדִינָה
4082 mdiynah med-ee-naw'
from 1777; properly, a judgeship, i.e. jurisdiction; by
implication, a district (as ruled by a judge); generally, a
region:--(X every) province.
see HEBREW for 01777
מְדִינָה (me.di.nah) — province.
1) province, district
1a) district
1b) province
Aramaic equivalent: me.di.nah (מְדִינָה "province" H4083)
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַלְכוּת (malkuwth) refers to concepts of royalty, royal power, reign, and kingdom. It is derived from the root meaning 'to rule' and encompasses ideas of dominion and sovereignty. The term appears in various contexts within the Old Testament, emphasizing authority and governance.
מַלְכוּת n.f. royalty, royal power, reign, kingdom
royal power, dominion
reign
kingdom, realm
base
H4438 מַלְכוּת royalty, royal power, reign, kingdom
4438 malkuwth mal-kooth'
or malkuth {mal-kooth'}; or (in plural) malkuyah
{mal-koo-yah'}; from 4427; a rule; concretely, a
dominion:--empire, kingdom, realm, reign, royal.
see HEBREW for 04427
מַלְכוּת (mal.khut) — royalty.
1) royalty, royal power, reign, kingdom, sovereign power
1a) royal power, dominion
1b) reign
1c) kingdom, realm
Aramaic equivalent: mal.khu (מַלְכוּ "kingdom" H4437)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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 | V-Qal-Juss-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
gath'-er ('acaph, qabhats; sullego, sunago):
"Gather," transitive "to bring together," "collect," etc., and intransitive "to come together," "assemble," etc., occurs frequently and represents many Hebrew and Greek words. It is the translation of 'acaph, "to bring together," in Jos 6:9, the King James Version margin "gathering host"; Ps 27:10, the King James Version margin "The Lord will gather me"; compare Nu 12:14,15; Isa 52:12 King James Version margin. The phrases "gather thee unto thy fathers," "gathered unto his fathers," "gathered into the grave," etc., are frequently used for "to die" and "death" (Ge 25:8,17…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
The Hebrew word נַעֲרָה (*na`arah*) means 'girl' or 'damsel' and refers to a young female from infancy to adolescence. It can also denote a young woman, including terms like maid or female servant. The entries indicate a range of meanings that include marriageable young women and even concubines or prostitutes.
נַעֲרָה n.f. girl, damsel
girl, damsel
of female attendants, maids
base
H5291 נַעֲרָה girl, damsel
5291 na`arah nah-ar-aw'
feminine of 5288; a girl (from infancy to
adolescence):--damsel, maid(-en), young (woman).
see HEBREW for 05288
נַעֲרָה (na.a.rah) — maiden.
1) girl, damsel, female servant
1a) girl, damsel, little girl
1a1) of young woman, marriageable young woman, concubine, prostitute
1b) maid, female attendant, female servant
N-fs — Noun common · feminine singular absoluteHNcfsa
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-fs — Noun common · feminine singular absoluteHNcfsa
Virgin
In a prophecy concerning our Lord, Isaiah (7:14) says, “A virgin [R.V. marg., ‘the virgin’] shall conceive, and bear a son” (comp. Luke 1:31-35). The people of the land of Zidon are thus referred to by Isaiah (23:12), “O thou oppressed virgin, daughter of Zidon;” and of the people of Israel, Jeremiah (18:13) says, “The virgin of Israel hath done a very horrible thing.”
→ Proofs of De 22:13-21
→ Dowry of Ex 22:17
→ Character of, to be protected De 22:17-21,23,24
→ Betrothal of, a quasi-marriage De 22:23,24
→ Distinguishing apparel of 2Sa 13:18
→ A priest could marry only a Le 21:14
→ Mourn in the temple La 1:4; 2:10
→ Virginity of, bewailed Jud 11:37-39
→ Parable of the wise and foolish Mt 25:1-13
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAafsc
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…
מַרְאֶה (mar'eh) refers to sight, appearance, or vision, encompassing both physical and supernatural aspects of what is seen. It can denote a phenomenon, spectacle, or the power of seeing. The word is derived from a root meaning to see, and it covers a range of meanings related to visual perception.
מַרְאֶה 102 n.m. sight, appearance, vision
sight, phenomenon, spectacle
appearance
appearance, sight, vision
in gen. what is seen
specif. a (supernat.) vision
sight, vision = power of seeing (and enjoying), late
base
H4758 מַרְאֶה sight, appearance, vision . . sight, phenomenon, spectacle
. appearance
. appearance, sight, vision
. in gen. what is seen
. specif. a (supernat.) vision
. sight, vision = power of seeing (and enjoying), late
4758 mar'eh mar-eh'
from 7200; a view (the act of seeing); also an appearance
(the thing seen), whether (real) a shape (especially if
handsome, comeliness; often plural the looks), or (mental) a
vision:--X apparently, appearance(-reth), X as soon as
beautiful(-ly), countenance, fair, favoured, form, goodly, to
look (up) on (to), look(-eth), pattern, to see, seem, sight,
visage, vision.
see HEBREW for 07200
מַרְאֶה (mar.eh) — appearance.
1) sight, appearance, vision
1a) sight, phenomenon, spectacle, appearance, vision
1b) what is seen
1c) a vision (supernatural)
1d) sight, vision (power of seeing)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
a-per'-ans (mar'eh; chiefly used of the mystic and supernatural visions of Ezekiel and Daniel): A semblance, as of lightning, wheels, sapphire stone (Eze 1:14,16,26); Gabriel's overpowering revelation (Da 8:15; see also Da 10:6,18). In the New Testament refers exclusively, through three Greek words, prosopon, "sight," "countenance," to "outward appearance" (2Co 10:7 the King James Version); and its possibly deceptive nature: opsis, "Judge not according to appearance." (Joh 7:24); "them that glory in appearance." (2Co 5:12; compare
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
שׁוּשַׁן (Shuwshan) refers to Susa, the winter residence of Persian kings, and is derived from a related term meaning 'lily.' The entries consistently identify it as a geographical location in Persia, with no significant disagreement among the lexicons.
שׁוּשַׁן n.pr.loc. Susa, winter residence of Persian kings
base
H7800 שׁוּשַׁן
7800 Shuwshan shoo-shan'
the same as 7799; Shushan, a place in Persia:--Shushan.
see HEBREW for 07799
שׁוּשַׁן (shu.shan) — Susa.
Shushan or Susa = "lily"
the winter residence of the Persian kings; located on the river Ulai or Choaspes
Also named: shu.shan.khi (שׁוּשַׁנְכָיֵא "Susa" H7801)
N-proper — Noun properHNpl
su'-sa, soo'-sa (Additions to Esther 11:3).
See SHUSHAN.
(Esther 11:3; 16:18) [SHUSHAN, OR SUSA].
בִּירָה (biyrah) refers to a palace or castle, with a possible connection to a temple in Jerusalem. It is noted as having foreign origins and can also imply a fortress in certain contexts. The Aramaic equivalent is בִּירְתָא (bi.ra), meaning citadel.
בִּירָה n.f. castle, palace
of temple at Jerusalem
in these passages appar. means a fortress in the city bearing the same name
base
H1002 בִּירָה
1002 biyrah bee-raw'
of foreign origin; a castle or palace:--palace.
בִּירָה (bi.rah) — palace.
1) palace, castle
2) temple
Aramaic equivalent: bi.ra (בִּירְתָא "citadel" H1001)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-a-del (1 Macc 1:33; 3:45).
See FORTIFICATION.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Art | N-fp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs — Noun common · both singular constructHNcbsc
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…
הֵגֵא (Hege') likely comes from Persian origins and refers to a eunuch named Hegai, who served in the court of Ahasuerus, as mentioned in the Book of Esther (Est. 2.3). The entries consistently identify him as a eunuch, with no significant disagreement among the lexicons.
הֵגֵא n.pr.m. eunuch of Ahasuerus
base
H1896 הֵגֵא, הֵגַי
1896 Hege' hay-gay'
or (by permutation) Hegay {hay-gah'-ee}; probably of Persian
origin; Hege or Hegai, a eunuch of Xerxes:--Hegai, Hege.
הֵגֵא (he.ge) — Hegai.
A man living at the time of Exile and Return, first mentioned at Est.2.3
§ Hegai or Hege = "eunuch"
one of the eunuchs of the court of Ahasuerus
N-proper — Noun proper masculineHNpm
Hegai
Eunuch, had charge of the harem of Ahasuerus (Esther 2:8).
(eunuch), one of the eunuchs of the court of Ahasuerus. (Esther 2:8,15) (B.C. 474.)
or Hege, meditation; word; groaning; separation
→ Chamberlain of Ahasuerus Es 2:3,8,15
סָרִיס (sārîs) means 'eunuch' and is derived from a root implying castration. It can also refer to an official or minister of state, particularly one serving in female quarters. The term appears in contexts related to royal or governmental roles.
סָרִיס 45 n.m. eunuch
base
H5631 סָרִיס eunuch
5631 cariyc saw-reece'
or caric {saw-reece'}; from an unused root meaning to
castrate; a eunuch; by implication, valet (especially of the
female apartments), and thus, a minister of
state:--chamberlain, eunuch, officer. Compare 7249.
see HEBREW for 07249
סָרִיס (sa.ris) — eunuch.
official, eunuch
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-Ptc — Conjunction · verb qal infinitive absoluteHC/Vqaa
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
תַּמְרוּק (tamruq) refers to a type of cosmetic or cleansing agent, derived from the root meaning to scrub or cleanse. It encompasses items like soap or perfumery used for purification, and can also imply a remedy for injuries. The entries indicate a focus on its use in cleaning or beautifying, but do not provide specific Old Testament references.
תַּמְרוּק n.[m.] id. [m.do.ab]
base
H8562 תַּמְרוּק, תַּמְרֻק, תַּמְרִיק
8562 tamruwq tam-rook'
or tamruq {tam-rook'}; or tamriyq {tam-reek'}; from 4838;
properly, a scouring, i.e. soap or perfumery for the bath;
figuratively, a detergent:--X cleanse, (thing for)
purification(-fying).
see HEBREW for 04838
תַּמְרוּק (tam.ruq) — cosmetic.
1) a scraping, rubbing
2) (CLBL) remedy (for an injury)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fp
