Esther 6:12 — Word Study
WLCוַיָּ֥שָׁב מָרְדֳּכַ֖י אֶל־ שַׁ֣עַר הַמֶּ֑לֶךְ וְהָמָן֙ נִדְחַ֣ף אֶל־ בֵּית֔וֹ אָבֵ֖ל וַחֲפ֥וּי רֹֽאשׁ׃
BSAThen MordecaiMordᵉkay [the brave Israelite] returnedshûwb▸ toʼêl the king’smelek [royal, sovereign] gateshaʻar ◂But HamanHâmân [the powerful Persian official] rusheddâchaph■ [hastened, sped] homebayith with his headrôʼsh [the topmost part of the body] coveredchâphâh [veiled, concealed] in griefʼâbêl [mourning, sorrow]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֥שָׁב | and he returned | Verb, Qal, sequential imperfect third person masculine singular |
| מָרְדֳּכַ֖י | Mordecai | Noun proper masculine |
| אֶל־ | to | Preposition |
| שַׁ֣עַר | [the] gate of | Noun common, masculine singular construct |
| הַמֶּ֑לֶךְ | the king | Particle, noun common masculine singular absolute |
| וְהָמָן֙ | and Haman | Conjunction, noun proper masculine |
| נִדְחַ֣ף | he hurried himself | Verb, Niphal, perfect third person masculine singular |
| אֶל־ | to | Preposition |
| בֵּית֔וֹ | house his | Noun common masculine singular construct, suffix |
| אָבֵ֖ל | mourning | Adj |
| וַחֲפ֥וּי | and covered of | Conjunction, verb qal participle (passive) masculine singular common |
| רֹֽאשׁ׃ | head | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Mordecai returned to the king’s gate. But Haman rushed home, with his head covered in grief. |
| KJV | ¶ And Mordecai came again to the king’s gate. But Haman hasted to his house mourning, and having his head covered. |
| ASV | And Mordecai came again to the king’s gate. But Haman hasted to his house, mourning and having his head covered. |
| YLT | And Mordecai turneth back unto the gate of the king, and Haman hath been hastened unto his house mourning, and with covered head, |
| WEB | Mordecai came back to the king’s gate, but Haman hurried to his house, mourning and having his head covered. |
| BBE | And Mordecai came back to the king's doorway. But Haman went quickly back to his house, sad and with his head covered. |
All translations agree on the actions of Mordecai and Haman in this verse.
The sentence begins with a main clause followed by a contrasting action from Haman, creating a clear narrative flow.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמׇרְדֳּכַי
verbשׁוּב
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 6:12
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 Turning Point in Esther's Storygenerated
Esther 6:12 describes a pivotal moment where Mordecai is honored after Haman's plot against him backfires. This passage highlights the reversal of fortunes, illustrating the themes of justice and divine intervention. Mordecai's return to the king's gate signifies his restored status, while Haman's rush home in grief underscores his impending downfall, setting the stage for the events that follow.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Esther 2:19 | When the virgins were assembled a second time, Mordecai was sitting at the king’s gate. |
| 2 | 1 Samuel 3:15 | Samuel lay down until the morning; then he opened the doors of the house of the LORD. He was afraid to tell Eli the vision, |
| 3 | Psalm 131:1–2 | My heart is not proud, O LORD, my eyes are not haughty. I do not aspire to great things or matters too lofty for me. |
| 4 | 2 Samuel 17:23 | When Ahithophel saw that his advice had not been followed, he saddled his donkey and set out for his house in his hometown. He put his affairs in order and hanged himself. So he died and was buried in his father’s tomb. |
| 5 | 1 Kings 20:43 | Sullen and angry, the king of Israel went home to Samaria. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מָרְדֳּכַ֖י, ma.re.do.Khaigenerated
The name מָרְדֳּכַי (Mordecai) refers to a prominent figure in the Book of Esther, known for his bravery and loyalty to the Jewish people. He is the cousin and adoptive father of Queen Esther, and his actions are crucial in thwarting Haman's plans against the Jews.
Mordecai's return to the king's gate symbolizes his reinstatement in the royal court after being honored, contrasting sharply with Haman's disgrace. The name itself may imply 'little man' or 'worshipper of Mars', reflecting his humble yet significant role in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַיָּ֥שָׁב (he returned) governs the main clause, with the subject מָרְדֳּכַ֖י (Mordecai) and the prepositional phrase אֶל־ שַׁ֣עַר הַמֶּ֑לֶךְ (to the king's gate) following it. The structure emphasizes Mordecai's action first, highlighting his significance in this moment.
The second part of the verse introduces Haman with another finite verb נִדְחַף (he hurried himself), indicating his urgency and emotional state. The contrasting actions of Mordecai and Haman create a clear dichotomy in the narrative.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּ֥שָׁב as ἐπέστρεψεν (he returned), maintaining the same meaning as the Hebrew. This choice reflects a straightforward rendering without additional interpretative layers.
For נִדְחַף, the Greek ὑπέστρεψεν (he hurried back) conveys a sense of urgency, aligning with the emotional weight of Haman's actions in the narrative.
In plain words — the whole versegenerated
Esther 6:12 describes how Mordecai returned to the king's gate after being honored, while Haman hurried home in grief, covering his head. This moment marks a significant reversal in their fortunes, with Mordecai's status restored and Haman facing despair.
Frequently Asked Questionsgenerated
Mordecai's return signifies his restored honor and position in the royal court after being publicly celebrated.
Haman was in grief because he had just been humiliated by having to honor Mordecai, the very person he sought to destroy.
This passage illustrates reversal by showing how Mordecai, once in danger, is now honored, while Haman, once powerful, is reduced to despair.
Divine intervention is evident as the events unfold to protect Mordecai and the Jewish people while bringing Haman to ruin.
Reflection Questionsgenerated
- What can I learn from Mordecai's response to his situation?
- How do I handle moments of grief or disappointment in my life?
- In what ways can I seek justice or help others who are in need?
- How does the theme of reversal in this story resonate with my own experiences?
The early church on this verse — how the Fathers read it
Early commentators like Rabanus Maurus reflect on the themes of pride and humility in this passage, illustrating how Haman's arrogance leads to his downfall.
This is the change in the right hand of the Most High, when someone who was only recently boasting that he had power over others, and was more arrogant than anyone,Early Church Fathers on Esther 6 →
This is the change caused by the right hand of the Highest: the one who had just boasted about his power and was arrogant towards everyone else becomes viler and weaker than anyone else.Early Church Fathers on Esther 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Esther 6:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Mordecai came again to the king's gate,.... To attend his post and office at court; which confirms what has been already hinted, that he was in some office in the court, which this phrase is
Read John Gill on Esther 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Mordecai came again to the king's gate. But Haman hasted to his house mourning, and having his head covered. No JFB commentary on these verses.
Read Robert Jamieson on Esther 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo the king’ s gate; to his former place and office; showing that as he was not overwhelmed by Haman’ s threats and malicious design, as appears by ; so now he was not puffed up with all this honour. Besides, he came thither to attend the issue of the main business, and to be at hand to assist or encourage the queen, if need were; which now he was more capable of doing than hitherto he had been. Having his head covered, in token of his shame and grief for his unexpected and great disappointment of his hope and desire, and for the great honour done to his most despised and abhorred adversary, and this by his own hands, and with his own public disgrace; and for such further inconveniences as…
Read Matthew Poole on Esther 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 6:12 And Mordecai came again to the king’ s gate. But Haman hasted to his house mourning, and having his head covered. Ver. 12. And Mordecai came again to the king’ s gate] No whit overjoyed by his new honour, or thereby (as many would have been - a small wind bloweth up a bubble), only he conceiveth hope thereby for a better condition, and taketh every former mercy for a pledge of a future: this experience breedeth confidence. He doth not rush into the court at his return, and reach after a higher room, but came again to the king’ s gate, where his office was and his business lay; he took up also, as some think, his old habit again (the king’ s apparel and horse being restored to…
Read John Trapp on Esther 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Mordecai came again to the king’s gate.—He had received his reward, and to the Eastern, who sees continually the Vizier and the poor man exchange places, there would be nothing startling in this resumption of the former humble post. His head covered.—In token of mourning.
Read Charles John Ellicott on Esther 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Mordecai came again to the king's gate] He resumed his former humble state; while Haman, ashamed to look up, covered his face, and ran home to hide himself in his own house. Covering the head and face was a sign of shame and confusion, as well as of grief, among most people of the earth.
Read AdamClarke on Esther 6 →CambridgeThe Cambridge Bible for Schools and CollegesChaps. Esther 6:12 to Esther 8:2. Haman’s overthrow 12. having his head covered] in token of grief. Cp. Esther 7:8; 2 Samuel 15:30; 2 Samuel 19:4; Jeremiah 14:4; Ezekiel 24:17.
Read Cambridge on Esther 6 →Albert Barnes1798–1870Barnes' Notes on the BibleIt is quite consonant with Oriental notions that Mordecai, after receiving the extraordinary honors assigned him, should return to the palace and resume his former humble employment.
Read Albert Barnes on Esther 6 →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
Then Mordecai returned to the king’s gate. But Haman rushed home, with his head covered in grief.
Mordecai came back to the king’s gate, but Haman hurried to his house, mourning and having his head covered.
Then Mordecai returned to the king’s gate. But Haman rushed home, with his head covered in grief.
Then Mordecai again sat at the king’s gate, while Haman hurried away to his home, mournful and with a veil over his head.
Tyndale line
¶ And Mordecai came again to the king’s gate. But Haman hasted to his house mourning, and having his head covered.
And Mordecai came again to the king’s gate. But Haman hasted to his house, mourning and having his head covered.
And Mordecai came again to the king’s gate. But Haman hasted to his house, mourning and having his head covered.
And Mordecai came again to the king's gate. But Haman hasted to his house mourning, and having his head covered.
And Mordecai came againe to the Kings gate, but Haman hasted home mourning and his head couered.
Strictly literal
And Mordecai came again to the king's gate. But Haman hasted to his house, mourning and having his head covered.
And Mordecai turneth back unto the gate of the king, and Haman hath been hastened unto his house mourning, and with covered head,
And Mordecai turns back to the gate of the king, and Haman has been hurried to his house mourning, and with covered head,
And Mordecai thereupon returned to the king's gate; but Haman hastened to his house, mourning, and having his head covered.
Mordecai returned to the king's gate. But Haman hurried to his house, mourning, with his head covered.
From the Latin
But Mardochai returned to the palace gate: and Aman made haste to go to his house, mourning and having his head covered:
Simplified
Mordecai went back to the palace gate, but Haman rushed home, crying and covering his head in shame.
And Mordecai came back to the king's doorway. But Haman went quickly back to his house, sad and with his head covered.
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 states that Mordecai returned to the king's gate and Haman rushed home with his head covered in grief. The Septuagint has a similar structure, but it does not provide a direct translation of the entire verse, making it difficult to confirm specific wording or details. Therefore, while the general narrative is likely preserved, the exact phrasing and some elements of the text may differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this specific verse.
וַיָּ֥שָׁב מָרְדֳּכַ֖י אֶל־ שַׁ֣עַר הַמֶּ֑לֶךְ וְהָמָן֙ נִדְחַ֣ף אֶל־ בֵּית֔וֹ אָבֵ֖ל וַחֲפ֥וּי רֹֽאשׁ׃
9 of the 12 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 6:12
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 Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מָרְדֳּכַי (Mordkay) refers to Mordecai, a significant figure in the Old Testament. He is described as the cousin and adoptive father of Queen Esther, known for his role in saving the Jewish people from Haman's plot. The name may mean "little man" or "worshipper of Mars." Mordecai is first mentioned in Ezra 2:2 and Esther 2:5, and he also returned from exile with Zerubbabel.
מָרְדֳּכַי (van d. H מָרְדְּכַי) n.pr.m. Mordecai
companion of Zerub.
cousin and adoptive father of Esther
base
H4782 מָרְדֳּכַי, מָרְדְּכַי
4782 Mordkay mor-dek-ah'-ee
of foreign derivation; Mordecai, an Israelite:--Mordecai.
מׇרְדֳּכַי (mor.de.khay) — Mordecai.
A man living at the time of Exile and Return, first mentioned at Ezr.2.2
§ Mordecai = "little man" or "worshipper of Mars"
1) cousin and adoptive father of queen Esther; son of Jair of the tribe of Benjamin; deliverer under Divine providence of the children of Israel from the destruction plotted by Haman the chief minister of Ahasuerus; institutor of the feast of Purim
2) a Jew who returned from exile with Zerubbabel
מׇרְדֳּכַי (mor.de.khay) — Mordecai.
A man living at the time of Exile and Return, first mentioned at Est.2.5;
son of: Jair (H2971J)
§ Mordecai = "little man" or "worshipper of Mars"
1) cousin and adoptive father of queen Esther; son of Jair of the tribe of Benjamin; deliverer under Divine providence of the children of Israel from the destruction plotted by Haman the chief minister of Ahasuerus; institutor of the feast…
N-proper — Noun proper masculineHNpm
mor'-de-ki, mor-de-ka'-i (mordekhay; Mardochaios): An Israelite of the tribe of Benjamin, whose fate it has been to occupy a distinguished place in the annals of his people. His great-grandfather, Kish, had been carried to Babylon along with Jeconiah, king of Judah (Es 2:5-6). For nearly 60 years before the scenes narrated in Esther, in which Mordecai was greatly concerned, took place, the way to Palestine had been open to the Israelites; but neither his father, Jair, nor afterward himself chose to return to the ancient heritage. This seems to have been the case also with the rest of his house, as it was with the vast majority of the Israelite people; for his uncle died in Persia leaving his motherless daughter, Hadassah, to the care of Mordecai. Employed in the royal palace at Susa, he attracted, through the timely discovery of a…
Mordecai
The son of Jair, of the tribe of Benjamin. It has been alleged that he was carried into captivity with Jeconiah, and hence that he must have been at least one hundred and twenty-nine years old in the twelfth year of Ahasuerus (Xerxes). But the words of Esther do not necessarily lead to this conclusion. It was probably Kish of whom it is said (ver. 6) that he “had been carried away with the captivity.”
He resided at Susa, the metropolis of Persia. He adopted his cousin Hadassah (Esther), an orphan child, whom he tenderly brought up as his own daughter. When she was brought into the king’s harem and made queen in the room of the deposed queen Vashti, he was promoted to some office in the court of Ahasuerus, and was one of those who “sat in the king’s gate” (Esther 2:21). While holding this office, he discovered a plot of the…
(little man , or worshipper or Mars), the deliverer, under divine Providence, of the Jews from the destruction plotted against them by Haman the chief minister of Xerxes; the institutor of the feast of Purim. The incidents of his history are too well known to need to be dwelt upon. [ESTHER, BOOK OF] Three things are predicated of Mordecai in the book of Esther: (1) That he lived in Shushan; (2) That his name was Mordecai, son of Jair, son of Shimei, son of Kish the Benjamite who was taken captive with Jehoiachin; (3) That he brought up Esther.
The uncle of Esther, who rose to dignity and honor in the court of Ahasuerus. See the book of Esther.
The Hebrew word 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
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
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…
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.'
הָמָן n.pr.m. Haman, favourite of Ahasuerus
base
H2001 הָמָן
2001 Haman haw-mawn'
of foreign derivation; Haman, a Persian vizier:--Haman.
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
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
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…
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.)
(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.
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…
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.
[דָּחַף] vb. drive, hasten (late)
Qal of runners
Niph. hasten one’s self, hurry
base
H1765 דָּחַף
1765 dachaph daw-khaf'
a primitive root; to urge, i.e. hasten:--(be) haste(-ned),
pressed on.
דָּחַף (da.chaph) — to hasten.
1) to drive on, hurry, hasten
1a) (Qal) to hasten
1b) (Niphal) to hasten oneself, hurry
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
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)
HR — 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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אָבֵל (abel) refers to mourning, particularly in the context of grief for the dead or calamity. It can also denote a mourner as a noun. The word is derived from a root related to lamenting, and its usage encompasses both the act of mourning and the rites associated with it.
אָבֵל adj. mourning—elsewhere as subst. mourner
base
H57 אָבֵל mourning—elsewhere as subst. mourner
57 'abel aw-bale'
from 56; lamenting:--mourn(-er, -ing).
see HEBREW for 056
אָבֵל (a.vel) — mourning.
1) mourning
1a) for the dead
1b) because of calamity
1c) of rites of mourning
2) mourner (subst.)
2a) for the dead
2b) for calamity
Adj — AdjHAamsa
morn'-ing.
See BURIAL; GRIEF.
One marked feature of Oriental mourning is what may be called its studies publicity and the careful observance of the prescribed ceremonies. (Genesis 23:2; Job 1:20; 2:12) Among the particular forms observed the following may be mentioned: (a) Rending the clothes. (Genesis 37:29,34; 44:13) etc. (b) Dressing in sackcloth. (Genesis 37:34; 2 Samuel 3:31; 21:10) etc. (c) Ashes, dust or earth sprinkled on the person. (2 Samuel 13:19; 15:32) etc. (d) Black or sad-colored garments. (2 Samuel 14:2;
The Hebrews, at the death of their friends and relations, made striking demonstrations of grief and mourning. They wept, tore their clothes, smote their breasts, threw dust upon their heads, Jos 7:6, and lay upon the ground, went barefooted, pulled their hair and beards, or cut them, Ezr 9:3 Isa 15:2, and made incisions on their breasts, or tore them with their nails, Le 19:28 21:5 Jer 16:6 48:37. The time of mourning was commonly seven days, 1Sa 31:11-13; but it was lengthened or shortened according to circumstances,
חָפָה (chaphah) is a Hebrew verb meaning to cover. It has different forms, including Qal (to cover), Niphal (to be covered), and Piel (to overlay). The word suggests a range of meanings related to protection and encasement, as seen in its use for covering heads or materials.
[חָפָה] vb. cover
Qal cover the head
Niph. on material
Pi. (late) overlay
base
H2645 חָפָה
2645 chaphah khaw-faw'
a primitive root (compare 2644, 2653); to cover; by
implication, to veil, to encase, protect:--ceil, cover,
overlay.
see HEBREW for 02644
see HEBREW for 02653
חָפָה (cha.phah) — to cover.
1) to cover, overlay, wainscotted, covered with boards or panelling
1a) (Qal) to cover
1b)(Niphal) to be covered
1c) (Piel) to cover, overlay
Conj | V-Qal-Inf-c — Conjunction · verb qal participle (passive) masculine singular commonHC/Vqsmsc
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…
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-ms — Noun common · masculine singular absoluteHNcmsa
hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1Ch 10:10), whence Golgotha (Mt 27:33; Mr 15:22; Joh 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1Ki 19:6); qodhqodh, literally, crown of the head (De 28:35; 33:16,20; 2Sa 14:25; Isa 3:17; Jer 48:45); barzel, "the head of an axe" (De…