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Esther 3:15 — Word Study

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WLCהָֽרָצִ֞ים יָצְא֤וּ דְחוּפִים֙ בִּדְבַ֣ר הַמֶּ֔לֶךְ וְהַדָּ֥ת נִתְּנָ֖ה בְּשׁוּשַׁ֣ן הַבִּירָ֑ה וְהַמֶּ֤לֶךְ וְהָמָן֙ יָשְׁב֣וּ לִשְׁתּ֔וֹת וְהָעִ֥יר שׁוּשָׁ֖ן נָבֽוֹכָה׃ פ

BSAThe couriersrûwts [posts, runners] leftyâtsâʼ spurred ondâchaph by the king’smelek [royal person, monarch] commanddâbâr [decree, law] and the edictdâth [law, decree] was issuednâthan in the citadelbîyrâh [palace, fortress] of SusaShûwshan [Shushan, the winter capital] Then the kingmelek and HamanHâmân [a powerful Persian official] sat downyâshab [dwelled, remained] to drinkshâthâh [feast, indulge] but the cityʻîyr [town, metropolis] of SusaShûwshan was in confusionbûwk [experienced, suffered, perplexity, turmoil]

Word
Listen & take awayEsther 3
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 15 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (na.Vo.khah) — no per-word recordings of the Hebrew exist to link to.
Take it away
Esther 3:15quick helps
In a sentenceThe couriers left quickly, driven by the king's command, and the edict was issued in Susa.
Who is speakingThe narrative describes actions taken by the king and Haman.
Where we areThis verse occurs during a critical moment in the story, as the royal decree is set in motion.
The hard wordנָבֽוֹכָה
Take awayWhile the king and Haman feast, the city of Susa is thrown into chaos.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbיָצָא The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — Esther 3:15

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 Royal Decree in Esthergenerated

12On the thirteenth day of the first month, the royal scribes were summoned and the order was written exactly as Haman commanded the royal satraps, the governors of each province, and the officials of each people, in the script of each province and the language of every people. It was written in the name of King Xerxes and sealed with the royal signet ring.
13And the letters were sent by couriers to each of the royal provinces with the order to destroy, kill, and annihilate all the Jews—young and old, women and children—and to plunder their possessions on a single day, the thirteenth day of Adar, the twelfth month.
14A copy of the text of the edict was to be issued in every province and published to all the people, so that they would be ready on that day.
15The couriers left, spurred on by the king’s command, and the edict was issued in the citadel of Susa. Then the king and Haman sat down to drink, but the city of Susa was in confusion.

Esther 3:15 describes the swift departure of the couriers who carry the king's edict, which commands the annihilation of the Jews. This moment is pivotal as it sets the stage for the ensuing turmoil in Susa, highlighting the tension between the royal authority and the fate of the Jewish people. The actions of the king and Haman contrast sharply with the chaos experienced by the citizens of Susa, illustrating the broader implications of the decree.


Cross References

ReferenceText (BSB)
1Proverbs 1:16For their feet run to evil, and they are swift to shed blood.
2Proverbs 4:16For they cannot sleep unless they do evil; they are deprived of slumber until they make someone fall.
3Hosea 7:5The princes are inflamed with wine on the day of our king; so he joins hands with those who mock him.
4Amos 6:6You drink wine by the bowlful and anoint yourselves with the finest oils, but you fail to grieve over the ruin of Joseph.
5John 16:20Truly, truly, I tell you, you will weep and wail while the world rejoices. You will grieve, but your grief will turn to joy.

The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to


The Key Word הָֽרָצִ֞ים, ha.ra.Tzimgenerated

The word הָֽרָצִ֞ים (ha.ra.Tzim) is a plural participle derived from the root רוּץ (ruts), which means 'to run.' It conveys a sense of urgency and speed, as these couriers are tasked with delivering a critical message.

The participle form indicates that they are actively engaged in the act of running, emphasizing their role as messengers in this urgent situation. The choice of this word underlines the haste with which the king's command is being executed.


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 in this verse is יָצְא֤וּ, they went out, which governs the actions of the couriers. The sentence structure includes several phrases that describe the circumstances of their departure and the resulting confusion in Susa.

The order of the Hebrew words emphasizes the urgency of the couriers' actions and the immediate impact of the king's decree, illustrating the contrast between royal authority and public turmoil.


Septuagint Backgroundgenerated

The Septuagint translates יָצְא֤וּ as ἐσπεύδετο, which means 'they hurried.' This choice highlights the urgency of the couriers' mission, aligning with the original Hebrew's emphasis on haste.

The Greek term πρᾶγμα is used for בִּדְבַ֣ר, indicating a matter or affair, which captures the essence of the royal decree but may lack the nuance of the Hebrew word's broader implications.


In plain words — the whole versegenerated

Esther 3:15 describes how the couriers quickly left to deliver the king's command, which was issued in Susa. The king and Haman sat down to drink, while the city of Susa was thrown into confusion, illustrating the stark contrast between their celebration and the turmoil experienced by the people.


Frequently Asked Questionsgenerated

What was the significance of the king's command?

The king's command initiated a decree that threatened the lives of the Jewish people, showcasing the power dynamics at play and the consequences of royal decisions.

How did the citizens of Susa react to the edict?

The citizens of Susa were confused and troubled by the decree, indicating a sense of fear and uncertainty regarding the implications for their community.

What role did Haman play in this narrative?

Haman was a powerful official who orchestrated the decree against the Jews, representing the antagonistic forces within the Persian court.

Why is the contrast between the king and Haman's actions and the city's confusion important?

This contrast highlights the disconnect between the ruling powers and the common people, emphasizing the impact of political decisions on society.


Reflection Questionsgenerated

  1. How do you think the citizens of Susa felt upon hearing the king's decree?
  2. What can we learn from the actions of the couriers in this verse?
  3. In what ways do political decisions affect communities today, similar to the events in Esther?
  4. How does the story of Haman reflect the consequences of pride and ambition?

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

Rabanus Maurus comments on Esther, highlighting the contrast between the king's feast and the distress of the Jews in the city.

Rabanus MaurusCommentary on Esther c. 780–856
“And the decree was immediately issued in Shushan; and the king and Haman were attending the feast while all the Jews in the city were crying.” This is what the Savior preached to his disciples in the Gospel: “Amen,
Early Church Fathers on Esther 3 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Esther 3:15 itself, not merely on the chapter around it.

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

The post went out, being hastened by the king's command,.... Both to set out and make as much dispatch as possible: and the decree was given in Shushan the palace; by the king, and with the advice of

Read John Gill on Esther 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Then were the king's scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king's lieutenants, and to the governors that

Read Robert Jamieson on Esther 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

By the king’ s commandment; either by this decree made in the king’ s name, or by some particular and succeeding command, which Haman could easily obtain from the king. The city Shushan was perplexed; not only the Jews, but a great number of the citizens, either because they were related to them, or engaged with them in worldly concerns; or out of humanity and compassion towards so vast a number of innocent people, now appointed as sheep for the slaughter; or out of a fear either of some sedition and disturbance which might arise by this means; or of some damage which might accrue to themselves or friends, who haply under this pretence might be exposed to rapine or slaughter; or of a public…

Read Matthew Poole on Esther 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Esther 3:15 The posts went out, being hastened by the king’ s commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the city Shushan was perplexed. Ver. 15. The posts went out, being hastened by the king’ s commandment] As if the enemy had been at the gates, and his crown had hanged on the one side of his head; he could not have been more earnest and diligent in such a case than he now is. So much set upon it are God’ s enemies, to bring their evil purposes to pass that till then neither themselves nor others can be suffered to rest for them. Quicquid volunt, valde volunt, bearing down with crest and breast whatsoever stands in the way of…

Read John Trapp on Esther 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(15) Perplexed.—The inhabitants of the capital were puzzled and alarmed, as well they might be, at so marvellously reckless an order. Their sympathies, too, were clearly with the Jews and against Haman. (See Esther 8:15.)

Read Charles John Ellicott on Esther 3 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 15. The posts] Literally, the couriers, the hircarrahs, those who carried the public despatches; a species of public functionaries, who have been in use in all nations of the world from the remotest antiquity. The decree was given at Shushan] It was dated from the royal Susa, where the king then was. The city Shushan was perplexed.] They saw that in a short time, by this wicked measure the whole city would be thrown into confusion; for, although the Jews were the only objects of this decree, yet, as it armed the populace against them, even the Persians could not hope to escape without being spoiled, when a desperate mob had begun to taste of human blood, and enrich themselves with the…

Read AdamClarke on Esther 3 →
CambridgeThe Cambridge Bible for Schools and Colleges

15. went forth in haste] Haman fearing lest the king should change his mind and forbid the decree to be published. the king and Haman sat down to drink] We are reminded of Gloucester’s words to Buckingham (Richard III. Act iii. Sc. 1, end), “Come, let us sup betimes, that afterwards We may digest our complots in some form.” The writer of the Book of Esther has an eye for the literary effect of contrasts. The callousness of the Jew’s enemy is contrasted with the dismay which even the Gentile city of Susa felt at the prospect of bloodshed.

Read Cambridge on Esther 3 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Shushan was perplexed - Susa was now the capital of Persia, and the main residence of the Persians of high rank.

Read Albert Barnes on Esther 3 →

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

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

Modern formal

BSBBerean Standard Bible2020

The couriers left, spurred on by the king’s command, and the edict was issued in the citadel of Susa. Then the king and Haman sat down to drink, but the city of Susa was in confusion.

WEBWorld English Bible2000

The couriers went out in haste by the king’s commandment, and the decree was given out in the citadel of Susa. The king and Haman sat down to drink; but the city of Susa was perplexed.

MSBMajority Standard Bible2022

The couriers left, spurred on by the king’s command, and the edict was issued in the citadel of Susa. Then the king and Haman sat down to drink, but the city of Susa was in confusion.

NETBNew English Translation2006

The messengers scurried forth with the king’s order. The edict was issued in Susa the citadel. While the king and Haman sat down to drink, the city of Susa was in an uproar!

Tyndale line

KJVKing James Version1611

The posts went out, being hastened by the king’s commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the city Shushan was perplexed.

ASVAmerican Standard Version1901

The posts went forth in haste by the king’s commandment, and the decree was given out in Shushan the palace. And the king and Haman sat down to drink; but the city of Shushan was perplexed.

RVARevised Version, American1894

The posts went forth in haste by the king’s commandment, and the decree was given out in Shushan the palace: and the king and Haman sat down to drink; but the city of Shushan was perplexed.

NWBWebster's Bible1833

The posts departed, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the city Shushan was perplexed.

GNVGeneva Bible1599

And the postes compelled by the Kings commandement went forth, and the commandement was giuen in the palace at Shushan: and the King and Haman sate drinking, but the citie of Shushan was in perplexitie.

Strictly literal

DBYDarby Translation1890

The couriers went out, being hastened by the king's commandment, and the decree was given in Shushan the fortress. And the king and Haman sat down to drink; but the city of Shushan was in consternation.

YLTYoung's Literal Translation1862

The runners have gone forth, hastened by the word of the king, and the law hath been given in Shushan the palace, and the king and Haman have sat down to drink, and the city Shushan is perplexed.

LSVLiteral Standard Version2020

The runners have gone forth, hurried by the word of the king, and the law has been given in Shushan the palace, and the king and Haman have sat down to drink, and the city Shushan is perplexed.

ILTInterlinear Literal Translation2000

The runners went out with all speed with the king's decree, and the law was given out in Shushan the capital: and the king and Haman sat down to drink; but the city of Shushan was perplexed.

ULBUnlocked Literal Bible2017

The couriers went out and hurried to distribute the king's order. The decree was also distributed within the fortress of Susa. The king and Haman sat down to drink, but the city of Susa was in turmoil.

From the Latin

DRADouay-Rheims (Challoner)1899

The couriers that were sent made haste to fulfill the king’s commandment. And immediately the edict was hung up in Susan, the king and Aman feasting together, and all the Jews that were in the city weeping.

Simplified

FBVFree Bible Version2020

By order of the king the messengers hurried on their way. The decree was also issued in the fortress of Susa. The king and Haman sat down for a drink while the people in city of Susa were very disturbed.

BBEBible in Basic English1949

The runners went out quickly by the king's order, and a public statement was made in Shushan: and the king and Haman took wine together: but the town of Shushan was troubled.

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.

clausenoun phrase · subjectהָֽtheרָצִ֞יםrunnersverbיָצְא֤וּthey.went.outclause · adverbialverbדְחוּפִים֙hurriedprepositional phrase · prepositionalבִּatnoun phraseדְבַ֣רthe.wordnoun phraseהַofמֶּ֔לֶךְthe.kingוְandclausenoun phrase · subjectהַtheדָּ֥תlawverbנִתְּנָ֖הit.was.givenprepositional phrase · prepositionalבְּinnoun phraseשׁוּשַׁ֣ןSusanoun phraseהַtheבִּירָ֑הcitadelוְandclausenoun phrase · subjectnoun phraseהַtheמֶּ֤לֶךְkingוְandהָמָן֙Hamanverbיָשְׁב֣וּthey.sat.downprepositional phrase · prepositionalלִtoclauseverbשְׁתּ֔וֹתdrinkוְandclausenoun phrase · subjectnoun phraseהָtheעִ֥ירcityשׁוּשָׁ֖ןof.Susaverbנָבֽוֹכָהit.was.in.confusion

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 as it stands, while the Septuagint matches only five of the sixteen words, indicating a partial alignment. This suggests that while the core message is preserved, the Greek translation may reflect a different interpretative approach.

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

הָֽרָצִ֞ים יָצְא֤וּ דְחוּפִים֙ בִּדְבַ֣ר הַמֶּ֔לֶךְ וְהַדָּ֥ת נִתְּנָ֖ה בְּשׁוּשַׁ֣ן הַבִּירָ֑ה וְהַמֶּ֤לֶךְ וְהָמָן֙ יָשְׁב֣וּ לִשְׁתּ֔וֹת וְהָעִ֥יר שׁוּשָׁ֖ן נָבֽוֹכָה׃ פ

Septuagintthe Greek the translators chose, word by word
יָצְא֤וּἐσπεύδετοדְחוּפִים֙δὲבִּדְבַ֣רπρᾶγμαוְהַמֶּ֤לֶךְδὲוְהָמָן֙αμαν

5 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Esther 3:15רוּץthe runnersthe runnersרוּץיָצָאthey went othey went outיָצָאדָּחַףbeing hastybeing hastyדָּחַףדָּבָרat [the] woat [the] word oדָּבָרמֶ֫לֶךְthe kingthe kingמֶ֫לֶךְדָּתand the lawand the lawדָּתנָתַןit was giveit was givenנָתַןשׁוּשַׁןin Susain Susaשׁוּשַׁןבִּירָהthe citadelthe citadelבִּירָהמֶ֫לֶךְand the kinand the kingמֶ֫לֶךְהָמָןand Hamanand Hamanהָמָןיָשַׁבthey sat dothey sat downיָשַׁבשָׁתָהto drinkto drinkשָׁתָהעִירand the citand the city ofעִירשׁוּשַׁןSusaSusaשׁוּשַׁןבּוּךְit was in cit was in confuבּוּךְמָלַךְto reignto reignמָלַךְדָבַרto speak: to speak: speakדָבַרשׁוּשַׁןlilylilyשׁוּשַׁןעוּרto rouseto rouseעוּרשָׁקָהto water: to water: waterשָׁקָהדָּתlawlawדָּתקָרָאto encountto encounter: mקָרָאנְבוּכַדְרֶאצַּרNebuchadneNebuchadnezzarנְבוּכַדְרֶאצַּראַשּׁוּרAsshurAsshurאַשּׁוּרשׁוּשַׁןSusaSusaשׁוּשַׁןבִּירָהpalacepalaceבִּירָהגּוֹרָלallottedallottedגּוֹרָליָצָאto come outo come out: coיָצָאיֶ֫תֶרremainderremainderיֶ֫תֶרסֵ֫פֶרscroll: doscroll: documenסֵ֫פֶרפַּרְשֶׁ֫גֶןcopycopyפַּרְשֶׁ֫גֶןנַחֲלָהinheritancinheritanceנַחֲלָהזֶ֫רַעseedseedזֶ֫רַע
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Esther 3:15

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.

the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
הָֽרָצִ֞יםha.ra.Tzim the runners H7323 Particle · verb qal participle (active) masculine plural
103× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To run or rush, often used to describe someone moving quickly, as seen in the story of the runners in Jeremiah 51:31. This verb appears in various forms, including running swiftly or darting. It is used to convey a sense of urgency or haste.
Amplified meaning
posts, runners
Tyndale gloss
to run: run
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רוּץ (ruts) means to run, encompassing various nuances such as running swiftly or causing someone to run away. It is a primitive root that can imply actions like breaking down or dividing quickly. The word appears in different forms, including participles for runners or messengers. There is some overlap in definitions across lexicons, but they consistently focus on the core idea of running.

Brown-Driver-Briggs Hebrew Lexicon (full)

רוּץ vb. run

Qal

run

pl. the runners (prop. out-runners)

runner = (royal messenger, post, late)

Pō‛lēl they run swiftly, dart

Hiph. cause to run

base

Brown-Driver-Briggs glosses

H7323 רוּץ run

Strong's Hebrew Dictionary

7323 ruwts roots

a primitive root; to run (for whatever reason, especially to

rush):--break down, divide speedily, footman, guard, bring

hastily, (make) run (away, through), post.

Translators Brief Hebrew Lexicon

רוּץ (ruts) — to run: run.

: run/runner/messenger

1) to run

1a) (Qal)

1a1) to run

1a2) runners (participle as subst)

1b) (Polel) to run swiftly, dart

1c) (Hiphil)

1c1) to bring or move quickly, hurry

1c2) to drive away from, cause to run away

רוּץ (ruts) — to run: guard.

: guard

1) to run

1a) (Qal)

1a1) to run

1a2) runners (participle as subst)

1b) (Polel) to run swiftly, dart

1c) (Hiphil)

1c1) to bring or move quickly, hurry

1c2) to drive away from, cause to run away

רוּץ (ruts) — to run: pieces.

: pieces

1) to run

1a) (Qal)

1a1) to run

1a2) runners (participle as subst)

1b) (Polel) to run swiftly, dart

1c) (Hiphil)

1c1) to bring or move quickly, hurry

1c2) to drive away from, cause to run away

Morphologythe parsing behind the code
Berean parsing
Art | V-Qal — Particle · verb qal participle (active) masculine plural
HTd/Vqrmpa
the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
יָצְא֤וּya.tze.'U they went out H3318 Verb · Qal · perfect third person common plural
1,067× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to go out or come out, and it's used in many different ways, like leaving a place or starting a new journey, as seen in Genesis and Exodus.
Tyndale gloss
to come out: come
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָצָא 1068 vb. go or come out

Qal

go or come out or forth

from (מִן) a place

go forth from (the presence of) a person

in technical senses

of flight, involving escape

depart

of inanimate things

with especial emphasis on idea of origin, source

of children as going forth from loins (of father)

go forth to a place

go forward, proceed to or toward something

come or go forth, with esp. ref. to purpose or result

of combinations

Hiph.

cause to go or come out, bring out, lead out

fig. obj. persons, bring out of (מִן) distress, etc.

bring out animals

inanimate obj.

fig. subj. י׳, bring forth from (מִן)

Hoph. be brought forth

base

Brown-Driver-Briggs glosses

H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place

. go forth from (the presence of) a person

. in technical senses

. of flight, involving escape

. depart

. of inanimate things

. with especial emphasis on idea of origin, source

. of children as going forth from loins (of father)

. . go forth to a place

. go forward, proceed to or toward something

. come or go forth, with esp. ref. to purpose or result

. of combinations

. . cause to go or come out, bring out, lead out

. fig. obj. persons, bring out of (מִן) distress, etc.

. bring out animals

. inanimate obj.

. fig. subj. י׳, bring forth from (מִן)

. be brought forth

Strong's Hebrew Dictionary

3318 yatsa' yaw-tsaw'

a primitive root; to go (causatively, bring) out, in a great

variety of applications, literally and figuratively, direct

and proxim.:--X after, appear, X assuredly, bear out, X

begotten, break out, bring forth (out, up), carry out, come

(abroad, out, thereat, without), + be condemned,

depart(-ing, -ure), draw forth, in the end, escape, exact,

fail, fall (out), fetch forth (out), get away (forth, hence,

out), (able to, cause to, let) go abroad (forth, on, out),

going out, grow, have forth (out), issue out, lay (lie) out,

lead out, pluck out, proceed, pull out, put away, be risen, X

scarce, send with commandment, shoot forth, spread, spring

out, stand out, X still, X surely, take forth (out), at any

time, X to (and fro), utter.

Translators Brief Hebrew Lexicon

יָצָא (ya.tsa) — to come out: come.

: come/go_out/escape

1) to go out, come out, exit, go forth

1a) (Qal)

1a1) to go or come out or forth, depart

1a2) to go forth (to a place)

1a3) to go forward, proceed to (to or toward something)

1a4) to come or go forth (with purpose or for result)

1a5) to come out of

1b) (Hiphil)

1b1) to cause to go or come out, bring out, lead out

1b2) to bring out of

1b3) to lead out

1b4) to deliver

1c) (Hophal) to be brought out or forth

יָצָא (ya.tsa) — to come out: send.

: send/take_out/release

1) to go out, come out, exit, go forth

1a) (Qal)

1a1) to go or come out or forth, depart

1a2) to go forth (to a place)

1a3) to go forward, proceed to (to or toward something)

1a4) to come or go forth (with purpose or for result)

1a5) to come out of

1b) (Hiphil)

1b1) to cause to go or come out, bring out, lead out

1b2) to bring out of

1b3) to lead out

1b4) to deliver

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3cp — Verb · Qal · perfect third person common plural
HVqp3cp
the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
דְחוּפִים֙de.chu.Fim being hasty H1765 Verb · Qal · participle (passive) masculine plural
4× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To hasten or hurry is the meaning of this Hebrew word, as seen in the story of Jacob hurrying to meet Esau in Genesis 33:3-4. The word implies a sense of urgency or swiftness.
Tyndale gloss
to hasten
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָּחַף (dachaph) is a primitive root meaning to urge or hasten. It covers the idea of driving on or hurrying, with forms in both the Qal and Niphal stems indicating different nuances of hastening. The entries do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

[דָּחַף] vb. drive, hasten (late)

Qal of runners

Niph. hasten one’s self, hurry

base

Brown-Driver-Briggs glosses

H1765 דָּחַף

Strong's Hebrew Dictionary

1765 dachaph daw-khaf'

a primitive root; to urge, i.e. hasten:--(be) haste(-ned),

pressed on.

Translators Brief Hebrew Lexicon

דָּחַף (da.chaph) — to hasten.

1) to drive on, hurry, hasten

1a) (Qal) to hasten

1b) (Niphal) to hasten oneself, hurry

Morphologythe parsing behind the code
Berean parsing
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine plural
HVqsmpa
The company it keepswords that stand beside it more often than chance
the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
בִּדְבַ֣רbid.Var at [the] word of H1697 Preposition · noun common masculine singular construct
1,442× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A word or thing, like a matter or affair, as seen in the book of Chronicles where it refers to the events and words of kings. It can also mean a cause or reason for something.
Amplified meaning
decree, law
Tyndale gloss
Chronicles
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.

Brown-Driver-Briggs Hebrew Lexicon (full)

דָּבָר 1439 n.m. speech, word

sg. speech, discourse, saying, word, as the sum of that which is spoken

sg. saying, utterance, sentence, as a section of a discourse

sg. a word, words

sg. matter, affair, thing about which one speaks

base

Brown-Driver-Briggs glosses

H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken

. sg. saying, utterance, sentence, as a section of a discourse

. sg. a word, words

. sg. matter, affair, thing about which one speaks

Strong's Hebrew Dictionary

1697 dabar daw-baw'

from 1696; a word; by implication, a matter (as spoken of) or

thing; adverbially, a cause:--act, advice, affair, answer, X

any such (thing), because of, book, business, care, case,

cause, certain rate, + chronicles, commandment, X

commune(-ication), + concern(-ing), + confer, counsel, +

dearth, decree, deed, X disease, due, duty, effect, +

eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,

+ iniquity, + judgment, language, + lying, manner, matter,

message, (no) thing, oracle, X ought, X parts, + pertaining, +

please, portion, + power, promise, provision, purpose,

question, rate, reason, report, request, X (as hast) said,

sake, saying, sentence, + sign, + so, some (uncleanness),

somewhat to say, + song, speech, X spoken, talk, task, + that,

X there done, thing (concerning), thought, + thus, tidings,

what(-soever), + wherewith, which, word, work.

see HEBREW for 01696

Translators Brief Hebrew Lexicon

דָּבָר (da.var) — word.

: word/speech/command

1) speech, word, speaking, thing

1a) speech

1b) saying, utterance

1c) word, words

1d) business, occupation, acts, matter, case, something, manner (by extension)

דָּבָר (da.var) — word: speaking.

: speaking

1) speech, word, speaking, thing

1a) speech

1b) saying, utterance

1c) word, words

1d) business, occupation, acts, matter, case, something, manner (by extension)

דָּבָר (da.var) — word: thing.

: thing/matter

1) speech, word, speaking, thing

1a) speech

1b) saying, utterance

1c) word, words

1d) business, occupation, acts, matter, case, something, manner (by extension)

דָּבָר (da.var) — word: promised.

: promised/duty

1) speech, word, speaking, thing

1a) speech

1b) saying, utterance

1c) word, words

1d) business, occupation, acts, matter, case, something, manner (by extension)

דָּבָר (da.var) — word: deed.

: deed

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular construct
HR/Ncmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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 runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
הַמֶּ֔לֶךְha.Me.lekh the king H4428 Particle · noun common masculine singular absolute
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Amplified meaning
royal person, monarch
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

from 4427; a king:--king, royal.

see HEBREW for 04427

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

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;

Nave's Topical Bible

→ Called KING OF KINGS Ezr 7:12; Eze 26:7; Da 2:37

→ Divinely authorized De 17:15; 1Sa 9:16,17; 16:12; 1Ch 22:10; 2Ch 2:11,12; Pr 8:15; Da 2:21,37; 4:17; 5:20; Ho 8:4; 13:11

→ How chosen

By divine appointment, Saul 1Sa 10:1

the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
וְהַדָּ֥תve.ha.Dat and the law H1881 Conjunction · particle · noun common feminine singular absolute
22× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means a law or decree, like a royal command, as seen in Esther and Daniel. It can also refer to a custom or tradition, like the laws given to Moses. The word is used to describe the rules and regulations of a kingdom or society.
Amplified meaning
law, decree
Tyndale gloss
law
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָּת (dath) refers to a decree or law, particularly associated with the Persian period. It encompasses meanings like commandment, edict, and regulation. The term may have foreign origins, and its Aramaic equivalent is also דָּת (dat), meaning 'law'.

Brown-Driver-Briggs Hebrew Lexicon (full)

דָּת n.f. decree, law, usage, only in Persian period

decree, edict, commission of Pers. king

law, permanently valid and applicable

base

Brown-Driver-Briggs glosses

H1881 דָּת decree, law, usage, only in Persian period

Strong's Hebrew Dictionary

1881 dath dawth

of uncertain (perhaps foreign) derivation: a royal edict or

statute:--commandment, commission, decree, law, manner.

Translators Brief Hebrew Lexicon

דָּת (dat) — law.

1) decree, law, edict, regulation, usage

1a) decree, edict, commission

1b) law, rule

Aramaic equivalent: dat (דָּת "law" H1882)

Morphologythe parsing behind the code
Berean parsing
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absolute
HC/Td/Ncfsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Law

A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.

(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.

(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.

Smith's Bible Dictionary

The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…

American Tract Society Bible Dictionary

In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…

Nave's Topical Bible

→ General scriptures concerning Ps 19:7-9; 119:1-8; Pr 28:4,5; Mt 22:21; Lu 16:17; 20:22-25; Ro 2:14,15; 7:7,12,14; 13:10; 1Ti 1:5,8-10; Jas 1:25; 1Jo 3:4; 5:3

→ See LITIGATION

→ See COMMANDMENTS

→ See DUTY TO GOD

→ OF MOSES

→ (Contained in the books of Exodus, Leviticus, Numbers, and Deuteronomy)

Given at Sinai Ex 19; De 1:1; 4:10-13; 33:2; Hab 3:3

the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
נִתְּנָ֖הni.te.Nah it was given H5414 Verb · Niphal · perfect third person feminine singular
2,011× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.
Tyndale gloss
to give: give
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singular
HVNp3fs
The company it keepswords that stand beside it more often than chance
the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
בְּשׁוּשַׁ֣ןbe.shu.Shan in Susa H7800 Preposition · noun proper
21× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Shushan refers to a place in Persia where the Persian kings lived during winter, also meaning lily. It is mentioned in the Bible as the location of important events. The city was located on the river Ulai.
Amplified meaning
Shushan, the winter capital
Tyndale gloss
Susa
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

שׁוּשַׁן n.pr.loc. Susa, winter residence of Persian kings

base

Brown-Driver-Briggs glosses

H7800 שׁוּשַׁן

Strong's Hebrew Dictionary

7800 Shuwshan shoo-shan'

the same as 7799; Shushan, a place in Persia:--Shushan.

see HEBREW for 07799

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep | N-proper — Preposition · noun proper
HR/Npl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

su'-sa, soo'-sa (Additions to Esther 11:3).

See SHUSHAN.

Smith's Bible Dictionary

(Esther 11:3; 16:18) [SHUSHAN, OR SUSA].

the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
הַבִּירָ֑הha.bi.Rah the citadel H1002 Particle · noun common feminine singular absolute
16× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for palace refers to a grand building, like King Solomon's palace in 1 Kings 7:1-12. It is a symbol of wealth and power.
Amplified meaning
palace, fortress
Tyndale gloss
palace
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

בִּירָה n.f. castle, palace

of temple at Jerusalem

in these passages appar. means a fortress in the city bearing the same name

base

Brown-Driver-Briggs glosses

H1002 בִּירָה

Strong's Hebrew Dictionary

1002 biyrah bee-raw'

of foreign origin; a castle or palace:--palace.

Translators Brief Hebrew Lexicon

בִּירָה (bi.rah) — palace.

1) palace, castle

2) temple

Aramaic equivalent: bi.ra (בִּירְתָא "citadel" H1001)

Morphologythe parsing behind the code
Berean parsing
Art | N-fs — Particle · noun common feminine singular absolute
HTd/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

sit'-a-del (1 Macc 1:33; 3:45).

See FORTIFICATION.

the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
וְהַמֶּ֤לֶךְve.ha.Me.lekh and the king H4428 Conjunction · particle · noun common masculine singular absolute
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

from 4427; a king:--king, royal.

see HEBREW for 04427

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absolute
HC/Td/Ncmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

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;

Nave's Topical Bible

→ Called KING OF KINGS Ezr 7:12; Eze 26:7; Da 2:37

→ Divinely authorized De 17:15; 1Sa 9:16,17; 16:12; 1Ch 22:10; 2Ch 2:11,12; Pr 8:15; Da 2:21,37; 4:17; 5:20; Ho 8:4; 13:11

→ How chosen

By divine appointment, Saul 1Sa 10:1

the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
וְהָמָן֙ve.ha.Man and Haman H2001 Conjunction · noun proper masculine
54× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Haman was a powerful Persian official who opposed the Jews, as told in the book of Esther. He was the son of Hammedatha and the enemy of Mordecai, and his story is a significant part of the biblical narrative.
Amplified meaning
a powerful Persian official
Tyndale gloss
Haman
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הָמָן (Haman) refers to a Persian vizier known for his role as an antagonist in the Book of Esther. He is described as the son of Hammedatha and married to Zeresh, and he plotted against the Jews, ultimately facing execution. The name Haman is derived from a term meaning 'magnificent.'

Brown-Driver-Briggs Hebrew Lexicon (full)

הָמָן n.pr.m. Haman, favourite of Ahasuerus

base

Brown-Driver-Briggs glosses

H2001 הָמָן

Strong's Hebrew Dictionary

2001 Haman haw-mawn'

of foreign derivation; Haman, a Persian vizier:--Haman.

Translators Brief Hebrew Lexicon

הָמָן (ha.man) — Haman.

A man living at the time of Exile and Return, first mentioned at Est.3.1;

son of: Hammedatha (H4099); married to Zeresh (H2238);

father of: Parshandatha (H6577), Dalphon (H1813), Aspatha (H0630), Poratha (H6334), Adalia (H0118), Aridatha (H0743), Parmashta (H6534), Arisai (H0747), Aridai (H0742), Vaizatha (H2055)

§ Haman = "magnificent"

chief minister of Ahasuerus, enemy of Mordecai and the Jews, who plotted to kill the Jews but, being foiled by Esther, was hanged, with his family, on the gallows he had made for Mordecai

Morphologythe parsing behind the code
Berean parsing
Conj | N-proper — Conjunction · noun proper masculine
HC/Npm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ha'-man (haman; Haman): A Persian noble and vizier of the empire under Xerxes. He was the enemy of Mordecai, the cousin of Esther. Mordecai, being a Jew, was unable to prostrate himself before the great official and to render to him the adoration which was due to him in accordance with Persian custom. Haman's wrath was so inflamed that one man's life seemed too mean a sacrifice, and he resolved that Mordecai's nation should perish with him. This was the cause of Haman's downfall and death. A ridiculous notion, which, though widely accepted, has no better foundation than a rabbinic suggestion or guess, represents him as a descendant of Agag, the king of Amalek, who was slain by Samuel. But the language of Scripture (1Sa 15:33) indicates that when Agag fell, he was the last of his house. Besides, why should his descendants, if any…

Easton's Bible Dictionary

Haman

(of Persian origin), magnificent, the name of the vizier (i.e., the prime minister) of the Persian king Ahasuerus (Esther 3:1, etc.). He is called an “Agagite,” which seems to denote that he was descended from the royal family of the Amalekites, the bitterest enemies of the Jews, as Agag was one of the titles of the Amalekite kings. He or his parents were brought to Persia as captives taken in war. He was hanged on the gallows which he had erected for Mordecai the Jew (Esther 7:10). (See ESTHER.)

Smith's Bible Dictionary

(magnificent), the chief minister or vizier of King Ahasuerus. (Esther 3:1) (B.C. 473.) After the failure of his attempt to cut off all the Jews in the Persian empire, he was hanged on the gallows which he had erected for Mordecai. The Targum and Josephus interpret the inscription of him--the Agagite --as signifying that he was of Amalekitish descent. The Jews hiss whenever his name is mentioned on the day of Purim.

American Tract Society Bible Dictionary

A favorite of Ashasuerus, king of Persia. In order to revenge himself upon Mordecai the Jew, he plotted the extermination of all the Jews in the kingdom; but in the providence of God he as thwarted by Esther, fell into disgrace with the king, and wrought his own ruin and the upbuilding of the Jews. He is called an Agaite; and as Agag was a common name of the Amalekite kings, the Jews believe he was of that race. This would help to explain his malice against the Jews. See AMALEKITES. Similar wholesale slaughters are still plotted in Asia, and the whole narrative is confirmed and illustrated by the descriptions of eastern life furnished by modern travellers in the same region. The death of Haman took place about 485 B. C. His eventful history shows that pride goes before destruction; that the providence of God directs all things; that his people are safe in the midst of perils; and that…

the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
יָשְׁב֣וּya.she.Vu they sat down H3427 Verb · Qal · perfect third person common plural
1,079× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Amplified meaning
dwelled, remained
Tyndale gloss
to dwell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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'.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H3427 יָשַׁב sit, remain, dwell

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3cp — Verb · Qal · perfect third person common plural
HVqp3cp
the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
לִשְׁתּ֔וֹתlish.Tot to drink H8354 Preposition · verb qal infinitive construct common
217× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to drink, and it's used in many ways, like drinking from a cup or feasting. It's also used to describe being drunk or taking part in a big celebration. We see it in stories like the Last Supper in Matthew 26:27.
Amplified meaning
feast, indulge
Tyndale gloss
to drink
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁתָה 217 vb. drink

Qal 216

Niph. all which is (may be) drunk

base

Brown-Driver-Briggs glosses

H8354 שָׁתָה drink

Strong's Hebrew Dictionary

8354 shathah shaw-thaw'

a primitive root; to imbibe (literally or figuratively):--X

assuredly, banquet, X certainly, drink(-er, -ing), drunk

(X -ard), surely. (Prop. intensive of 8248.)

see HEBREW for 08248

Translators Brief Hebrew Lexicon

שָׁתָה (sha.tah) — to drink.

1) to drink

1a) (Qal)

1a1) to drink

1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)

1a2) to feast

1b) (Niphal) to be drunk

Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)

Morphologythe parsing behind the code
Berean parsing
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct common
HR/Vqcc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

See FOOD; DRINK, STRONG.

Easton's Bible Dictionary

Drink

The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.

To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.

The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)

Nave's Topical Bible

→ INTOXICATING

See ABSTINENCE, TOTAL

→ See DRUNKARD

→ See DRUNKENNESS

→ See WINE

the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
וְהָעִ֥ירve.ha.'Ir and the city of H5892 Conjunction · particle · noun common feminine singular construct
1,090× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word refers to a city or town, often a place with a wall or a watchman. It is used to describe a settlement or encampment, like the city of Ai, which is mentioned in the book of Joshua. The word is used to identify specific locations in the Bible.
Amplified meaning
town, metropolis
Tyndale gloss
excitement
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.

Brown-Driver-Briggs Hebrew Lexicon (full)

עִיר n.[m.] excitement;—of terror; of rage

base

עִיר 1092 n.f. city, town

city, town, abode of men

of fortress in a city

appar. fortified place, of any size

base

Brown-Driver-Briggs glosses

H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men

. of fortress in a city

. appar. fortified place, of any size

Strong's Hebrew Dictionary

5892 `iyr eer

or (in the plural) par {awr}; or ayar (Judges 10:4)

{aw-yar'}; from 5782 a city (a place guarded by waking or a

watch) in the widest sense (even of a mere encampment or

post):--Ai (from margin), city, court (from margin), town.

see HEBREW for 05782

Translators Brief Hebrew Lexicon

עִיר (ir) — excitement.

1) excitement, anguish

1a) of terror

עִיר (ir) — city.

1) city, town (a place of waking, guarded)

1a) city, town (a place of waking, guarded)

1a) city, town

עִיר (ir) — City (of On).

Combined with on (אֹן "On" H0204)

This name means city, town

Another name of on (אֹן "On" H0204)

עִיר (ir) — Ir-.

#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;

son of: Tehinnah (H8468)

Morphologythe parsing behind the code
Berean parsing
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular construct
HC/Td/Ncfsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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 runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
שׁוּשָׁ֖ןshu.Shan Susa H7800 Noun proper
21× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Shushan refers to a place in Persia where the Persian kings lived during winter, also meaning lily. It is mentioned in the Bible as the location of important events. The city was located on the river Ulai.
Tyndale gloss
Susa
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

שׁוּשַׁן n.pr.loc. Susa, winter residence of Persian kings

base

Brown-Driver-Briggs glosses

H7800 שׁוּשַׁן

Strong's Hebrew Dictionary

7800 Shuwshan shoo-shan'

the same as 7799; Shushan, a place in Persia:--Shushan.

see HEBREW for 07799

Translators Brief Hebrew Lexicon

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)

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

su'-sa, soo'-sa (Additions to Esther 11:3).

See SHUSHAN.

Smith's Bible Dictionary

(Esther 11:3; 16:18) [SHUSHAN, OR SUSA].

the runners they went out being hasty at [the] word of the king and the law it was given in Susa the citadel and the king and Haman they sat down to drink and the city of Susa it was in confusion
נָבֽוֹכָה׃ פna.Vo.khah it was in confusion H943 Verb · Niphal · perfect third person feminine singular
3× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To perplex or confuse, as seen in the Bible when people are entangled in difficult situations. This word involves being mixed up or disordered. It appears in various forms throughout the Old Testament.
Amplified meaning
experienced, suffered, perplexity, turmoil
Tyndale gloss
to perplex
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בּוּךְ (buwk) is a Hebrew verb meaning to perplex or confuse, specifically in the Niphal form, which indicates a passive or reflexive action. The entries highlight its usage in contexts of confusion or being entangled, but do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

בּוּךְ vb. perplex, confuse—only Niph.;—be confused, in confusion

base

Brown-Driver-Briggs glosses

H943 בּוּךְ perplex, confuse—only Niph.;—be confused, in confusion

Strong's Hebrew Dictionary

943 buwk book

a primitive root; to involve (literally or

figuratively):--be entangled, (perplexed).

Translators Brief Hebrew Lexicon

בּוּךְ (bukh) — to perplex.

1) to perplex, confuse, be confused

1a) (Niphal) to be confused, be in confusion

Morphologythe parsing behind the code
Berean parsing
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singular
HVNp3fs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

kon-fu'-zhun (bosheth, "shame, paleness," kelimmah, "blushing," tohu; akatastasia, sugchusis): In the Old Testament bosheth (1Sa 20:30; Ps 109:29 the King James Version) and kelimmah (Ps 44:15; Isa 30:3) are the words most frequently translated "confusion"; tohu, "wastiness," "emptiness" is so translated (Isa 24:10; 34:11; 41:29), also qalon, "lightness," "contempt" (Job 10:15 = ignominy, the American Standard Revised Version) and tebhel, "profanation" (Le 18:23; 20:12); ra`ash, "shaking," "trembling,"…

Nave's Topical Bible

→ Of tongues Ge 11:1-9

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

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