Esther 8:14 — Word Study
WLCהָרָצִ֞ים רֹכְבֵ֤י הָרֶ֙כֶשׁ֙ הָֽאֲחַשְׁתְּרָנִ֔ים יָֽצְא֛וּ מְבֹהָלִ֥ים וּדְחוּפִ֖ים בִּדְבַ֣ר הַמֶּ֑לֶךְ וְהַדָּ֥ת נִתְּנָ֖ה בְּשׁוּשַׁ֥ן הַבִּירָֽה׃ פ
BSAThe couriersrûwts [royal messengers, posts] roderâkab outyâtsâʼ■ in hastebâhal [being hastened, with speed] on their royalʼăchashtârân horsesrekesh [steeds, mules, and camels] pressed ondâchaph [urged, forced] by the commanddâbâr [word, decree] of the kingmelek [the monarch, ruler] And the edictdâth [law, decree] was also issuednâthan■ [given, proclaimed] in the citadelbîyrâh [palace, fortress] of SusaShûwshan [Shushan, the royal city]
| Greek | English | Parsing |
|---|---|---|
| הָרָצִ֞ים | the couriers | Particle, verb qal participle (active) masculine plural |
| רֹכְבֵ֤י | [the] riders of | Verb, Qal, participle (active) masculine plural common |
| הָרֶ֙כֶשׁ֙ | the steed[s] | Particle, noun common masculine singular absolute |
| הָֽאֲחַשְׁתְּרָנִ֔ים | royal | Particle |
| יָֽצְא֛וּ | they went out | Verb, Qal, perfect third person common plural |
| מְבֹהָלִ֥ים | hastened | Verb, Pual, participle (passive) masculine plural |
| וּדְחוּפִ֖ים | and hurried | Conjunction, verb qal participle (passive) masculine plural |
| בִּדְבַ֣ר | at [the] word of | Preposition, noun common masculine singular construct |
| הַמֶּ֑לֶךְ | the king | Particle, noun common masculine singular absolute |
| וְהַדָּ֥ת | and the law | Conjunction, particle, noun common feminine singular absolute |
| נִתְּנָ֖ה | it was given | Verb, Niphal, perfect third person feminine singular |
| בְּשׁוּשַׁ֥ן | in Susa | Preposition, noun proper |
| הַבִּירָֽה׃ פ | the citadel | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The couriers rode out in haste on their royal horses, pressed on by the command of the king. And the edict was also issued in the citadel of Susa. |
| KJV | So the posts that rode upon mules and camels went out, being hastened and pressed on by the king’s commandment. And the decree was given at Shushan the palace. |
| ASV | So the posts that rode upon swift steeds that were used in the king’s service went out, being hastened and pressed on by the king’s commandment; and the decree was given out in Shushan the palace. |
| YLT | The runners, riding on the dromedary, [and] the mules, have gone out, hastened and pressed by the word of the king, and the law hath been given in Shushan the palace. |
| WEB | So the couriers who rode on royal horses went out, hastened and pressed on by the king’s commandment. The decree was given out in the citadel of Susa. |
| BBE | So the men went out on the quick-running horses used on the king's business, wasting no time and forced on by the king's order; and the order was given out in Shushan, the king's town. |
Translations agree on the identity of the couriers and their actions, with slight variations in phrasing.
The sentence consists of a main clause followed by additional phrases that provide context and detail about the actions of the couriers.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָכַב
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 8:14
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 Proclamation of the Edictgenerated
Esther 8:14 describes the rapid response of royal couriers who were sent to deliver an important edict. This follows a significant moment in the narrative where the Jews are granted the right to defend themselves against their enemies. The urgency of the situation is emphasized by the speed at which the couriers travel, reflecting the importance of the king's command. This scene is pivotal as it sets the stage for the upcoming events in the story of Esther.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 21:8 | Then David asked Ahimelech, “Is there not a spear or sword on hand here? For I have brought neither my sword nor my weapons with me, because the king’s business was urgent.” |
| 2 | Ecclesiastes 9:10 | Whatever you find to do with your hands, do it with all your might, for in Sheol, where you are going, there is no work or planning or knowledge or wisdom. |
| 3 | Esther 1:2 | In those days King Xerxes sat on his royal throne in the citadel of Susa. |
| 4 | Esther 2:3 | and let the king appoint commissioners in each province of his kingdom to assemble all the beautiful young women into the harem at the citadel of Susa. Let them be placed under the care of Hegai, the king’s eunuch in charge of the women, and let them be given beauty treatments. |
| 5 | Esther 3:15 | 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. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הָרָצִ֞ים, ha.ra.Tzimgenerated
The word הָרָצִ֞ים (ha.ra.Tzim) comes from the root רוּץ (ruts), which means to run. It conveys a sense of urgency and haste, as the couriers are depicted as moving quickly to fulfill the king's command. This participle form indicates that they are actively engaged in the act of running, emphasizing their role as messengers.
This word is used to describe individuals who are tasked with delivering messages or commands, often in a hurry. The context here highlights their importance in the royal court, as they carry significant news that affects the Jewish people.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as the couriers, which is consistent across several translations including the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is יָֽצְא֛וּ (ya.tze.'U), meaning they went out, which governs the actions of the couriers. The structure includes a noun phrase as the subject, followed by participial phrases that describe their actions and the conditions of their departure.
The sentence is organized to emphasize the swift action of the couriers, with the main verb leading and the details about the horses and urgency following, reflecting the typical Hebrew sentence structure that prioritizes the action.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word οἱ (hoi) to translate הָרָצִ֞ים, indicating a straightforward rendering that maintains the focus on the couriers. This choice aligns closely with the Hebrew meaning, emphasizing their role as messengers.
The translation choice in the Septuagint does not expand or alter the meaning significantly, suggesting a direct correspondence between the Hebrew and Greek texts.
In plain words — the whole versegenerated
Esther 8:14 tells us that the couriers rushed out on their royal horses to deliver the king's command. They were hastened by the urgency of the situation, and the edict was also proclaimed in the citadel of Susa, highlighting the importance of the message they carried.
Frequently Asked Questionsgenerated
It signifies the urgency and importance of the message they were delivering, indicating that immediate action was required.
The king's command was crucial as it allowed the Jews to defend themselves, marking a pivotal moment in the narrative of Esther.
The couriers serve as royal messengers tasked with delivering important news, reflecting their vital role in the communication of royal decrees.
The citadel refers to a fortified palace or stronghold in Susa, where significant events in the story of Esther take place.
Reflection Questionsgenerated
- How can I recognize moments of urgency in my own life that require immediate action?
- In what ways can I be a messenger of important news or support for others?
- What are some examples of commands or messages that have had a significant impact on my community?
- How do I respond to urgent situations in my life, and what can I learn from the couriers' example?
The early church on this verse — how the Fathers read it
Rabanus Maurus comments on the significance of the king's edict in Esther, arguing that it reflects the heavenly king's governance over the world.
Moreover, what follows next—“And the king’s edict was published in Shushan”— means that the domain of the heavenly king rules over and governs the entire world: “everything has been placed under his jurisdiction,Early Church Fathers on Esther 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Esther 8:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo the posts that rode upon mules and camels went out,.... Or on the mules, which in the Persian language were called "ahashteranim"; [See comments on Es 8:10], being hastened and pressed on by the
Read John Gill on Esther 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryUpon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar. No JFB commentary on these verses.
Read Robert Jamieson on Esther 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy the king’ s commandment; by his particular. and express command to that purpose.
Read Matthew Poole on Esther 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 8:14 [So] the posts that rode upon mules [and] camels went out, being hastened and pressed on by the king’ s commandment. And the decree was given at Shushan the palace.Ver. 14. So the posts that rode upon mules and camels went out] Thus God provided that his poor afflicted should be speedily comforted, and assured that their prayers were accepted; when this good news came flying toward them, as on the wings of the wind, over the mountains of Bether, all lets and impediments. Thy words were heard, and I am come for thy words, saith the angel to Daniel, Daniel 10:12; yea, as these posts were hastened and pressed on by the king’ s commandment, so was the angel Gabriel caused to fly…
Read John Trapp on Esther 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Mules and camels.—See above on Esther 8:10. Being hastened.—Why this haste, seeing there yet remained nearly nine months (wanting ten days) before the first edict would come into play? There may probably have been fears lest the first edict, which indicated a distinct animus of the Court against the Jews, might have been interpreted freely, according to the spirit of it, and the date anticipated by eager partisans.
Read Charles John Ellicott on Esther 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The decree was given at Shushan] The contrary effect which it was to produce considered, this decree was in every respect like the former. See Es 3:8-15.
Read AdamClarke on Esther 8 →CambridgeThe Cambridge Bible for Schools and Colleges14. swift steeds that were used in the king’s service] See on Esther 8:10. being hastened and pressed on] The increased need for promptitude is indicated by the two synonymous participles, of which only the latter is used at the sending out of the first edict.
Read Cambridge on Esther 8 →Albert Barnes1798–1870Barnes' Notes on the BibleBeing hastened - Between Sivan, the third month (June), when the posts went out, and Adar, the twelfth month (March), when the struggle was to take place, the interval would be one of more than 8
Read Albert Barnes on Esther 8 →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
The couriers rode out in haste on their royal horses, pressed on by the command of the king. And the edict was also issued in the citadel of Susa.
So the couriers who rode on royal horses went out, hastened and pressed on by the king’s commandment. The decree was given out in the citadel of Susa.
The couriers rode out in haste on their royal horses, pressed on by the command of the king. And the edict was also issued in the citadel of Susa.
The couriers who were riding the royal horses went forth with the king’s edict without delay. And the law was presented in Susa the citadel as well.
Tyndale line
So the posts that rode upon mules and camels went out, being hastened and pressed on by the king’s commandment. And the decree was given at Shushan the palace.
So the posts that rode upon swift steeds that were used in the king’s service went out, being hastened and pressed on by the king’s commandment; and the decree was given out in Shushan the palace.
So the posts that rode upon swift steeds that were used in the king’s service went out, being hastened and pressed on by the king’s commandment; and the decree was given out in Shushan the palace.
So the posts that rode upon mules and camels went out, being hastened and pressed on by the king's commandment. And the decree was given at Shushan the palace.
So the postes rode vpon beasts of price, and dromedaries, and went forth with speede, to execute the Kings commandement, and the decree was giuen at Shushan the palace.
Strictly literal
The couriers mounted on coursers [and] horses of blood went out, being hastened and pressed on by the king's commandment. And the decree was given at Shushan the fortress.
The runners, riding on the dromedary, [and] the mules, have gone out, hastened and pressed by the word of the king, and the law hath been given in Shushan the palace.
The runners, riding on the dromedary, [and] the mules, have gone out, hurried and pressed by the word of the king, and the law has been given in Shushan the palace.
The swift messengers that rode upon mules and camels went out, being hastened and hurried forward with the command of the king: and the law was given out at Shushan the capital.
So the couriers rode on the royal horses that were used in the king's service. They went without delay. The king's decree was also issued from the palace in Susa.
From the Latin
So the swift posts went out carrying the messages, and the king’s edict was hung up in Susan.
Simplified
By order of the king, the messengers riding the king's relay horses rushed out, hurrying on their way. The decree was also issued in the fortress of Susa.
So the men went out on the quick-running horses used on the king's business, wasting no time and forced on by the king's order; and the order was given out in Shushan, the king's town.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the essential elements of the verse, although only six of the thirteen words match exactly. The Septuagint's wording reflects a different structure but conveys the same core message.
הָרָצִ֞ים רֹכְבֵ֤י הָרֶ֙כֶשׁ֙ הָֽאֲחַשְׁתְּרָנִ֔ים יָֽצְא֛וּ מְבֹהָלִ֥ים וּדְחוּפִ֖ים בִּדְבַ֣ר הַמֶּ֑לֶךְ וְהַדָּ֥ת נִתְּנָ֖ה בְּשׁוּשַׁ֥ן הַבִּירָֽה׃ פ
6 of the 13 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 8:14
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.
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.
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
H7323 רוּץ run
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.
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
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
רָכַב (rakab) is a Hebrew verb meaning to ride, mount, or sit upon something, typically an animal or vehicle. It can also imply causing someone or something to ride or draw, as in plowing. The entries highlight its use in various forms, including a participle for 'rider' and figurative expressions.
רָכַב vb. mount and ride, ride
Qal
mount, mount and sit or ride
ride, be riding
pt., as subst., rider
Hiph.
cause to (mount and) ride
cause to draw (plough, etc.)
fig. cause hand to ride upon (grasp) bow
base
H7392 רָכַב mount and ride, ride .. mount, mount and sit or ride
. ride, be riding
. pt., as subst., rider
. . cause to (mount and) ride
. cause to draw (plough, etc.)
. fig. cause hand to ride upon (grasp) bow
7392 rakab raw-kab'
a primitive root; to ride (on an animal or in a vehicle);
causatively, to place upon (for riding or generally), to
despatch:--bring (on (horse-)back), carry, get (oneself) up,
on (horse-)back, put, (cause to, make to) ride (in a chariot,
on, -r), set.
רָכַב (ra.khav) — to ride.
1) to mount and ride, ride
1a) (Qal)
1a1) to mount, mount and sit or ride
1a2) to ride, be riding
1a3) rider (subst)
1b) (Hiphil)
1b1) to cause to ride, cause to (mount and) ride
1b2) to cause to draw (plough, etc)
1b3) to cause to ride upon (fig)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
רֶ֫כֶשׁ (rekesh) refers to a collection of steeds or swift animals, particularly in the context of transportation. It is derived from a root that suggests a relay of animals used on post-routes. The term encompasses various types of horses and dromedaries.
רֶ֫כֶשׁ n.m. coll. steeds
base
H7409 רֶ֫כֶשׁ
7409 rekesh reh'-kesh
from 7408; a relay of animals on a post-route (as stored up
for that purpose); by implication, a courser:--dromedary,
mule, swift beast.
see HEBREW for 07408
רֶ֫כֶשׁ (re.khesh) — steed.
steeds, horses
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
אֲחַשְׁתְּרָן (achastaran) is of Persian origin and refers to a type of mule or steed, specifically a royal one. The entries suggest it is associated with horses or camels, but the exact usage in the Old Testament is not detailed.
[אֲחַשְׁתְּרָן] adj. (?) royal
base
H327 אֲחַשְׁתְּרָן
327 'achastaran akh-ash-taw-rawn'
of Persian origin; a mule:--camel.
אֲחַשְׁתְּרָן (a.chash.ta.ran) — steed.
royal (steeds)
Art | Adj — ParticleHTd/Aampa
roi'-al: Either belonging to a king (kingdom) or having kingly power, dignity, authority, etc. In Hebrew, the word is expressed by using different nouns in the gen. case (the "construct state"). They are:
(1) melekh, "king": "Asher .... shall yield royal dainties," literally, choice morsels of the king, meaning fit for a king (Ge 49:20); "besides that which Solomon gave her of his royal bounty," literally, which he gave her according to the hand (the wealth) of King Solomon (1Ki 10:13; compare the Revised Version margin); "a royal statute," literally, statute of a malka', which is the emphatic Aramaic term for melekh, "king" (Da 6:7);
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.
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
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
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.
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
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
בָּהַל (bahal) is a Hebrew verb that conveys a range of meanings related to disturbance and haste. It can mean to be disturbed, terrified, or anxious, as well as to act hastily or make haste. The entries indicate various grammatical forms, including Niph, Pi, Pu, and Hiph, which reflect different nuances of dismay and urgency.
[בָּהַל] vb.
Niph.
be disturbed, dismayed, terrified
be in haste, hasty
Pi.
dismay, terrify
hasten, make haste, act hastily
Pu. hastened; hastily gained
Hiph.
dismay, terrify
(late) hasten, hurry
base
H926 בָּהַל . . be disturbed, dismayed, terrified
. be in haste, hasty
. . dismay, terrify
. hasten, make haste, act hastily
. hastened; hastily gained
. . dismay, terrify
. (late) hasten, hurry
926 bahal baw-hal'
a primitive root; to tremble inwardly (or palpitate), i.e.
(figuratively) be (causative, make) (suddenly) alarmed or
agitated; by implication to hasten anxiously:--be (make)
affrighted (afraid, amazed, dismayed, rash), (be, get, make)
haste(-n, -y, -ily), (give) speedy(-ily), thrust out, trouble,
vex.
בָּהַל (ba.hal) — to dismay.
1) to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous
1a) (Niphal)
1a1) to be disturbed, dismayed, terrified, anxious
1a2) to be in haste, be hasty
1b) (Piel)
1b1) to make haste, act hastily, be hurried, be hastened
1b2) to dismay, terrify
1c) (Pual)
1c1) to hasten
1c2) hastened, hastily gained (part.)
1d) (Hiphil)
1d1) to hasten, hurry, make haste
1d2) to dismay, terrify
V-Pual-Inf-c — Verb · Pual · participle (passive) masculine pluralHVPsmpa
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
Conj | V-Qal-Inf-c — Conjunction · verb qal participle (passive) masculine pluralHC/Vqsmpa
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.
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
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
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
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
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
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'.
דָּת n.f. decree, law, usage, only in Persian period
decree, edict, commission of Pers. king
law, permanently valid and applicable
base
H1881 דָּת decree, law, usage, only in Persian period
1881 dath dawth
of uncertain (perhaps foreign) derivation: a royal edict or
statute:--commandment, commission, decree, law, manner.
דָּת (dat) — law.
1) decree, law, edict, regulation, usage
1a) decree, edict, commission
1b) law, rule
Aramaic equivalent: dat (דָּת "law" H1882)
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
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.
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…
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…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
שׁוּשַׁן (Shuwshan) refers to Susa, the winter residence of Persian kings, and is derived from a related term meaning 'lily.' The entries consistently identify it as a geographical location in Persia, with no significant disagreement among the lexicons.
שׁוּשַׁן n.pr.loc. Susa, winter residence of Persian kings
base
H7800 שׁוּשַׁן
7800 Shuwshan shoo-shan'
the same as 7799; Shushan, a place in Persia:--Shushan.
see HEBREW for 07799
שׁוּשַׁן (shu.shan) — Susa.
Shushan or Susa = "lily"
the winter residence of the Persian kings; located on the river Ulai or Choaspes
Also named: shu.shan.khi (שׁוּשַׁנְכָיֵא "Susa" H7801)
Prep | N-proper — Preposition · noun properHR/Npl
su'-sa, soo'-sa (Additions to Esther 11:3).
See SHUSHAN.
(Esther 11:3; 16:18) [SHUSHAN, OR SUSA].
בִּירָה (biyrah) refers to a palace or castle, with a possible connection to a temple in Jerusalem. It is noted as having foreign origins and can also imply a fortress in certain contexts. The Aramaic equivalent is בִּירְתָא (bi.ra), meaning citadel.
בִּירָה n.f. castle, palace
of temple at Jerusalem
in these passages appar. means a fortress in the city bearing the same name
base
H1002 בִּירָה
1002 biyrah bee-raw'
of foreign origin; a castle or palace:--palace.
בִּירָה (bi.rah) — palace.
1) palace, castle
2) temple
Aramaic equivalent: bi.ra (בִּירְתָא "citadel" H1001)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-a-del (1 Macc 1:33; 3:45).
See FORTIFICATION.