Esther 8:15 — Word Study
WLCוּמָרְדֳּכַ֞י יָצָ֣א׀ מִלִּפְנֵ֣י הַמֶּ֗לֶךְ בִּלְב֤וּשׁ מַלְכוּת֙ תְּכֵ֣לֶת וָח֔וּר וַעֲטֶ֤רֶת זָהָב֙ גְּדוֹלָ֔ה וְתַכְרִ֥יךְ בּ֖וּץ וְאַרְגָּמָ֑ן וְהָעִ֣יר שׁוּשָׁ֔ן צָהֲלָ֖ה וְשָׂמֵֽחָה׃
BSA◂MordecaiMordᵉkay [a brave Israelite] went outyâtsâʼ■ from the presencepânîym [face, before] of the kingmelek [ruler, monarch] in royal garmentslᵉbûwsh [kingly, majestic, clothing, apparel] of bluetᵉkêleth [violet, azure] and whitechûwr [pure, clean] with a largegâdôwl [great, grand] goldzâhâb [valuable, precious] crownʻăṭârâh and a purpleʼargâmân [rich, luxurious] robetakrîyk△ [outer garment, cloak] of fine linenbûwts [luxurious, high-quality fabric] And the cityʻîyr [town, metropolis] of SusaShûwshan [Shushan, royal residence] shoutedtsâhal■ [cried out, rejoiced] and rejoicedsâmach■ [was glad, celebrated]
| Greek | English | Parsing |
|---|---|---|
| וּמָרְדֳּכַ֞י | and Mordecai | Conjunction, noun proper masculine |
| יָצָ֣א׀ | he went out | Verb, Qal, perfect third person masculine singular |
| מִלִּפְנֵ֣י | from to before | Preposition, preposition, noun common masculine plural construct |
| הַמֶּ֗לֶךְ | the king | Particle, noun common masculine singular absolute |
| בִּלְב֤וּשׁ | in clothing of | Preposition, noun common masculine singular construct |
| מַלְכוּת֙ | royalty of | Noun common, feminine singular construct |
| תְּכֵ֣לֶת | violet | Noun common, feminine singular absolute |
| וָח֔וּר | and white cloth | Conjunction, noun common masculine singular absolute |
| וַעֲטֶ֤רֶת | and a crown of | Conjunction, noun common feminine singular construct |
| זָהָב֙ | gold | Noun common, masculine singular absolute |
| גְּדוֹלָ֔ה | great | Adj |
| וְתַכְרִ֥יךְ | and a robe of | Conjunction, noun common masculine singular construct |
| בּ֖וּץ | fine linen | Noun common, masculine singular absolute |
| וְאַרְגָּמָ֑ן | and purple | Conjunction, noun common masculine singular absolute |
| וְהָעִ֣יר | and the city of | Conjunction, particle, noun common feminine singular construct |
| שׁוּשָׁ֔ן | Susa | Noun proper |
| צָהֲלָ֖ה | it shouted for joy | Verb, Qal, perfect third person feminine singular |
| וְשָׂמֵֽחָה׃ | and it rejoiced | Conjunction, verb qal perfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Mordecai went out from the presence of the king in royal garments of blue and white, with a large gold crown and a purple robe of fine linen. And the city of Susa shouted and rejoiced. |
| KJV | ¶ And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad. |
| ASV | And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a robe of fine linen and purple: and the city of Shushan shouted and was glad. |
| YLT | And Mordecai went out from before the king, in royal clothing of blue and white, and a great crown of gold, and a garment of fine linen and purple, and the city of Shushan hath rejoiced and been glad; |
| WEB | Mordecai went out of the presence of the king in royal clothing of blue and white, and with a great crown of gold, and with a robe of fine linen and purple; and the city of Susa shouted and was glad. |
| BBE | And Mordecai went out from before the king, dressed in king-like robes of blue and white, and with a great crown of gold and clothing of purple and the best linen: and all the town of Shushan gave loud cries of joy. |
The translations agree on the essential meaning of the verse, emphasizing Mordecai's royal garments and the celebration in Susa.
The sentence contains a main clause followed by descriptive phrases that elaborate on Mordecai's appearance and the city's reaction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמׇרְדֳּכַי
verbיָצָא
The sentence as the grammar sees it Open the tree ›
1 of 18 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 8:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Celebration in Susagenerated
Esther 8:15 describes how Mordecai, after receiving royal favor, emerges from the king's presence adorned in majestic garments. His appearance signals a moment of triumph for the Jewish people, who had faced grave danger. The celebration in Susa illustrates the joy and relief felt by the Jews following the king's decree that reversed their fate, as elaborated in the verses surrounding this one.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Esther 5:1 | On the third day, Esther put on her royal attire and stood in the inner court of the palace across from the king’s quarters. The king was sitting on his royal throne in the royal courtroom, facing the entrance. |
| 2 | Esther 6:8–11 | have them bring a royal robe that the king himself has worn and a horse on which the king himself has ridden—one with a royal crest placed on its head. |
| 3 | Genesis 41:42 | Then Pharaoh removed the signet ring from his finger, put it on Joseph’s finger, clothed him in garments of fine linen, and placed a gold chain around his neck. |
| 4 | Matthew 6:29 | Yet I tell you that not even Solomon in all his glory was adorned like one of these. |
| 5 | Matthew 11:8 | Otherwise, what did you go out to see? A man dressed in fine clothes? Look, those who wear fine clothing are found in kings’ palaces. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מָרְדֳּכַי, u.ma.re.do.Khaigenerated
The name מָרְדֳּכַי (Mordecai) signifies a brave Israelite who played a crucial role in the events of Esther. He is known for his courage and wisdom, especially in the face of Haman's plot against the Jews. The parsing indicates that he is a proper noun, specifically a masculine name, emphasizing his individual significance in the narrative.
Mordecai's actions and his relationship with Esther highlight themes of bravery and loyalty. His name appears frequently in the text, underscoring his importance in the story of the Jewish people's deliverance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which aligns closely with the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb is יָצָא, he went out, which governs the entire sentence. It is accompanied by several phrases: a prepositional phrase indicating the source of his departure, a noun phrase describing his attire, and another clause that describes the city's reaction.
The structure reveals a clear sequence: Mordecai's departure leads to the city's joyful response, highlighting the cause-and-effect relationship between his actions and the ensuing celebration.
Septuagint Backgroundgenerated
The Septuagint translates מָרְדֳּכַי as μαρδοξαῖος, which maintains the name's significance while adapting it to Greek phonetics. This choice reflects an effort to preserve the character's identity across languages.
The Greek term for 'royalty' used in the Septuagint indicates a similar emphasis on Mordecai's elevated status, aligning with the Hebrew context.
In plain words — the whole versegenerated
Esther 8:15 tells us that Mordecai left the king's presence wearing royal clothes, including a gold crown and a purple robe. The city of Susa celebrated this moment with shouts of joy, marking a significant turning point for the Jewish people.
Frequently Asked Questionsgenerated
Mordecai's royal garments symbolize his newfound status and favor with the king, reflecting a significant change in the fortunes of the Jewish people.
The city rejoiced because Mordecai's elevation marked a turning point for the Jews, who had been in danger, and the decree brought hope and celebration.
This verse highlights the climax of the story, where Mordecai's actions lead to the salvation of the Jews, showcasing themes of bravery, loyalty, and divine intervention.
The colors blue and white, along with purple and gold, signify royalty and honor, emphasizing Mordecai's elevated status and the importance of the moment.
Reflection Questionsgenerated
- What does Mordecai's bravery teach us about standing up for what is right?
- How can we celebrate moments of victory and joy in our own lives?
- In what ways can we support others who are facing difficult situations, like Mordecai did?
- What do the colors of Mordecai's garments symbolize in our understanding of honor and dignity?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to illustrate the triumph of faith and the power of divine intervention, highlighting the significance of Mordecai's role.
The glory of the holy teachers is exalted because it is through their doctrine and exhortation that the faithful defeat the cruelty of their most evil enemy with the help and strength of their heavenly king.Early Church Fathers on Esther 8 →
It is to the great credit of our sacred teachers that with their teaching and encouragement the faithful are able to conquer, through the power of the supreme king, the savagery of a most wicked enemy;Early Church Fathers on Esther 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Esther 8:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Mordecai went out from the presence of the king,.... And walked or rode about in the city to show himself to his friends: in royal apparel of blue and white; such as the Persian kings wore, and
Read John Gill on Esther 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad.
Read Robert Jamieson on Esther 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith a great crown of gold; which the chief of the Persian princes were permitted to wear, but with sufficient distinction from the king’ s crown. The city of Shushan; not only Jews, but the greatest number of the citizens, who, by the law of nature written upon their hearts, had an abhorrency from bloody counsels and designs, and a complacency in acts of benignity and mercy; or for other reasons, of which See Poole "".
Read Matthew Poole on Esther 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 8:15 And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad.Ver. 15. And Mordecai went out from the presence of the king] Whither he went is not set down. It is probable he either went to Haman’ s house, the oversight whereof was committed to him by Esther, or that he went to some other parts of the city, upon the public employment, whereof now he had his hands full; and, therefore, all his faculties were in motion, and every motion seemed a well guided action, as one saith well of Queen Elizabeth, when she first came to the…
Read John Trapp on Esther 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Blue and white.—See Note on Esther 1:6. Crown.—This is a different word from that previously used of a “royal crown” (Esther 6:8). Garment.—The inner robe or tunic. That of the king was of purple striped with white. Linen.—White linen. The city of Shushan rejoiced.—The tide of royal favour had changed, and the people of Shushan were evidently not very different from the mass of the populace of the present day, who shout with the winning side. Nothing succeeds like success, and the mobile vulgus of Susa cheered Mordecai as doubtless they would have hooted had they seen him led to execution. The crowds who welcomed our Lord into Jerusalem on His triumphal entry soon let their enthusiasm…
Read Charles John Ellicott on Esther 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Blue and white] Probably stripe interchanged with stripe; or blue faced and bordered with white fur. A great crown of gold] A large turban, ornamented with gold, jewels, c. Fine linen and purple] See on Genesis 41:42. The בץ buts, here mentioned, is most probably the same with the byssus of the ancients supposed to be the beautiful tuft or beard, growing out of the side of the pinna longa, a very large species of muscle, found on the coasts of the Mediterranean Sea, of which there are a pair of gloves in the British Museum. This byssus I have described elsewhere. Shushan - was glad.] Haman was too proud to be popular; few lamented his fall.
Read AdamClarke on Esther 8 →CambridgeThe Cambridge Bible for Schools and Colleges15. in royal apparel of blue and white] by way of indicating externally the revulsion of feeling. The Persian king’s own robe was purple, or purple embroidered with gold over another garment of purple striped or mixed with white. See Rawlinson’s Anc. Mon. (2nd ed.), iii. 203. crown] not kether, that of the monarch, but ‘aṭ ?ârâh, which may have been a less rich one. a robe of fine linen and purple] The LXX. erroneously translate ‘a diadem’ etc. The king wore a diadem consisting of a blue and white band or fillet, encircling the lower part of the crown. The description as regards the sentiments both of Mordecai and the city is worded so as to present a sharp contrast with that of the earlier…
Read Cambridge on Esther 8 →Albert Barnes1798–1870Barnes' Notes on the BibleSee the Esther 1:6 note. The “crown” was not a crown like the king’s, but a mere golden band or coronet. A garment - Or, “an inner robe.” The tunic or inner robe of the king was of purple, striped with white.
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
Mordecai went out from the presence of the king in royal garments of blue and white, with a large gold crown and a purple robe of fine linen. And the city of Susa shouted and rejoiced.
Mordecai went out of the presence of the king in royal clothing of blue and white, and with a great crown of gold, and with a robe of fine linen and purple; and the city of Susa shouted and was glad.
Mordecai went out from the presence of the king in royal garments of blue and white, with a large gold crown and a purple robe of fine linen. And the city of Susa shouted and rejoiced.
Now Mordecai went out from the king’s presence in purple and white royal attire, with a large golden crown and a purple linen mantle. The city of Susa shouted with joy.
Tyndale line
¶ And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad.
And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a robe of fine linen and purple: and the city of Shushan shouted and was glad.
And Mordecai went forth front the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a robe of fine linen and purple: and the city of Shushan shouted and was glad.
And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced, and was glad:
And Mordecai went out from the King in royall apparell of blewe, and white, and with a great crowne of gold, and with a garment of fine linen and purple, and the citie of Shushan reioyced and was glad.
Strictly literal
And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a mantle of byssus and purple; and the city of Shushan shouted and was glad.
And Mordecai went out from before the king, in royal clothing of blue and white, and a great crown of gold, and a garment of fine linen and purple, and the city of Shushan hath rejoiced and been glad;
And Mordecai went out from before the king, in royal clothing of blue and white, and a great crown of gold, and a garment of fine linen and purple, and the city of Shushan has rejoiced and been glad;
And Mordecai went out from the presence of the king in a royal apparel of blue and white, and with a great crown of gold, and with a cloak of fine linen and purple: and the city of Shushan was glad and joyful.
Then Mordecai left the king's presence wearing royal clothes of blue and white, with a great crown of gold and a purple robe of fine linen, and the city of Susa shouted and rejoiced.
From the Latin
And Mardochai going forth out of the palace, and from the king’s presence, shone in royal apparel, to wit, of violet and sky colour, wearing a golden crown on his head, and clothed with a cloak of silk and purple. And all the city rejoiced and was glad.
Simplified
Then Mordecai left the king, wearing royal clothes of blue and white, with a large golden crown and a purple robe made of fine linen. The city of Susa shouted with joy.
And Mordecai went out from before the king, dressed in king-like robes of blue and white, and with a great crown of gold and clothing of purple and the best linen: and all the town of Shushan gave loud cries of joy.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the overall content of Esther 8:15, with 11 out of 18 words matched. The variations in word order and articles in the Septuagint reflect its distinct translation style rather than significant differences in meaning.
וּמָרְדֳּכַ֞י יָצָ֣א׀ מִלִּפְנֵ֣י הַמֶּ֗לֶךְ בִּלְב֤וּשׁ מַלְכוּת֙ תְּכֵ֣לֶת וָח֔וּר וַעֲטֶ֤רֶת זָהָב֙ גְּדוֹלָ֔ה וְתַכְרִ֥יךְ בּ֖וּץ וְאַרְגָּמָ֑ן וְהָעִ֣יר שׁוּשָׁ֔ן צָהֲלָ֖ה וְשָׂמֵֽחָה׃
11 of the 18 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 8:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מָרְדֳּכַי (Mordkay) refers to Mordecai, a significant figure in the Old Testament. He is described as the cousin and adoptive father of Queen Esther, known for his role in saving the Jewish people from Haman's plot. The name may mean "little man" or "worshipper of Mars." Mordecai is first mentioned in Ezra 2:2 and Esther 2:5, and he also returned from exile with Zerubbabel.
מָרְדֳּכַי (van d. H מָרְדְּכַי) n.pr.m. Mordecai
companion of Zerub.
cousin and adoptive father of Esther
base
H4782 מָרְדֳּכַי, מָרְדְּכַי
4782 Mordkay mor-dek-ah'-ee
of foreign derivation; Mordecai, an Israelite:--Mordecai.
מׇרְדֳּכַי (mor.de.khay) — Mordecai.
A man living at the time of Exile and Return, first mentioned at Ezr.2.2
§ Mordecai = "little man" or "worshipper of Mars"
1) cousin and adoptive father of queen Esther; son of Jair of the tribe of Benjamin; deliverer under Divine providence of the children of Israel from the destruction plotted by Haman the chief minister of Ahasuerus; institutor of the feast of Purim
2) a Jew who returned from exile with Zerubbabel
מׇרְדֳּכַי (mor.de.khay) — Mordecai.
A man living at the time of Exile and Return, first mentioned at Est.2.5;
son of: Jair (H2971J)
§ Mordecai = "little man" or "worshipper of Mars"
1) cousin and adoptive father of queen Esther; son of Jair of the tribe of Benjamin; deliverer under Divine providence of the children of Israel from the destruction plotted by Haman the chief minister of Ahasuerus; institutor of the feast…
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
mor'-de-ki, mor-de-ka'-i (mordekhay; Mardochaios): An Israelite of the tribe of Benjamin, whose fate it has been to occupy a distinguished place in the annals of his people. His great-grandfather, Kish, had been carried to Babylon along with Jeconiah, king of Judah (Es 2:5-6). For nearly 60 years before the scenes narrated in Esther, in which Mordecai was greatly concerned, took place, the way to Palestine had been open to the Israelites; but neither his father, Jair, nor afterward himself chose to return to the ancient heritage. This seems to have been the case also with the rest of his house, as it was with the vast majority of the Israelite people; for his uncle died in Persia leaving his motherless daughter, Hadassah, to the care of Mordecai. Employed in the royal palace at Susa, he attracted, through the timely discovery of a…
Mordecai
The son of Jair, of the tribe of Benjamin. It has been alleged that he was carried into captivity with Jeconiah, and hence that he must have been at least one hundred and twenty-nine years old in the twelfth year of Ahasuerus (Xerxes). But the words of Esther do not necessarily lead to this conclusion. It was probably Kish of whom it is said (ver. 6) that he “had been carried away with the captivity.”
He resided at Susa, the metropolis of Persia. He adopted his cousin Hadassah (Esther), an orphan child, whom he tenderly brought up as his own daughter. When she was brought into the king’s harem and made queen in the room of the deposed queen Vashti, he was promoted to some office in the court of Ahasuerus, and was one of those who “sat in the king’s gate” (Esther 2:21). While holding this office, he discovered a plot of the…
(little man , or worshipper or Mars), the deliverer, under divine Providence, of the Jews from the destruction plotted against them by Haman the chief minister of Xerxes; the institutor of the feast of Purim. The incidents of his history are too well known to need to be dwelt upon. [ESTHER, BOOK OF] Three things are predicated of Mordecai in the book of Esther: (1) That he lived in Shushan; (2) That his name was Mordecai, son of Jair, son of Shimei, son of Kish the Benjamite who was taken captive with Jehoiachin; (3) That he brought up Esther.
The uncle of Esther, who rose to dignity and honor in the court of Ahasuerus. See the book of Esther.
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-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | Prep | N-cp — Preposition · preposition · noun common masculine plural constructHR/R/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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…
לְבוּשׁ (lebush) refers to clothing or garments in a literal or figurative sense, and can also imply a euphemism for a wife. It encompasses terms like apparel and raiment. The word is derived from a root meaning related to clothing, and its Aramaic equivalent is noted as well.
לְבוּשׁ, לְבֻשׁ n.m. garment, clothing, raiment
base
H3830 לְבוּשׁ, לְבֻשׁ garment, clothing, raiment
3830 lbuwsh leb-oosh'
or lbush {leb-oosh'}; from 3847; a garment (literally or
figuratively); by implication (euphem.) a wife:--apparel,
clothed with, clothing, garment, raiment, vestment, vesture.
see HEBREW for 03847
לְבוּשׁ (le.vush) — clothing.
clothing, garment, apparel, raiment
Aramaic equivalent: le.vush (לְבוּשׁ "garment" H3831)
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…
מַלְכוּת (malkuwth) refers to concepts of royalty, royal power, reign, and kingdom. It is derived from the root meaning 'to rule' and encompasses ideas of dominion and sovereignty. The term appears in various contexts within the Old Testament, emphasizing authority and governance.
מַלְכוּת n.f. royalty, royal power, reign, kingdom
royal power, dominion
reign
kingdom, realm
base
H4438 מַלְכוּת royalty, royal power, reign, kingdom
4438 malkuwth mal-kooth'
or malkuth {mal-kooth'}; or (in plural) malkuyah
{mal-koo-yah'}; from 4427; a rule; concretely, a
dominion:--empire, kingdom, realm, reign, royal.
see HEBREW for 04427
מַלְכוּת (mal.khut) — royalty.
1) royalty, royal power, reign, kingdom, sovereign power
1a) royal power, dominion
1b) reign
1c) kingdom, realm
Aramaic equivalent: mal.khu (מַלְכוּ "kingdom" H4437)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
תְּכֵ֫לֶת (tekhelet) refers to a violet color, specifically associated with violet thread and fabric. The term may also encompass a broader spectrum, including blue hues. It is linked to the cerulean mussel, which produces the dye used for this color. The entries consistently emphasize its connection to both violet and blue.
תְּכֵ֫לֶת 48 n.f. violet, i.e. violet thread and stuff
base
H8504 תְּכֵ֫לֶת violet, i.e. violet thread and stuff
8504 tkeleth tek-ay'-leth
probably for 7827; the cerulean mussel, i.e. the color
(violet) obtained therefrom or stuff dyed therewith:--blue.
see HEBREW for 07827
תְּכֵ֫לֶת (te.khe.let) — blue.
1) violet, violet stuff
1a) violet thread
1b) violet stuff or fabric
2) (TWOT) blue (covering spectrum from brilliant red through deep purple)
N-fs — Noun common · feminine singular absoluteHNcfsa
חוּר (chur) refers to something that is white, specifically white linen or cloth. The word is derived from a root meaning 'to be white' and is noted in various lexicons as a term for white material.
חוּר n.[m.] white stuff
base
H2353 חוּר
2353 chuwr khoor
from 2357; white linen:--white.
see HEBREW for 02357
חוּר (chur) — white.
white cloth, white stuff
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
עֲטָרָה (atarah) means 'crown' or 'wreath' and is derived from the root word עָטַר (atar). It can refer to a literal crown, a decorative wreath, or symbolize honor. The term appears in contexts related to idol imagery and materials like silver and gold.
עֲטָרָה n.f. crown, wreath
of idol-image
of silver and gold
fig. of honour
base
H5850 עֲטָרָה crown, wreath
5850 `atarah at-aw-raw'
from 5849; a crown:--crown.
see HEBREW for 05849
עֲטָרָה (a.ta.rah) — crown.
crown, wreath
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
N-ms — Noun common · masculine singular absoluteHNcmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAafsa
תַּכְרִיךְ (takriyk) refers to a robe or garment, derived from a root meaning to encompass. The term appears in the context of Esther 8:15, where it is used to describe a specific type of clothing.
תַּכְרִיךְ n.m. robe Est 8:15.
ref
H8509 תַּכְרִיךְ
8509 takriyk tak-reek'
apparently from an unused root meaning to encompass; a
wrapper or robe:--garment.
תַּכְרִיךְ (takh.rikh) — robe.
robe
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
בּוּץ (buwts) refers to fine linen or byssus, a luxurious white cloth associated with ancient Egypt. It is derived from an unused root meaning to bleach or be white. The entries suggest a focus on the material's quality and color, indicating its significance in textiles.
בּוּץ, בֻּץ n.[m.] byssus (late)
base
H948 בּוּץ, בֻּץ
948 buwts boots
from an unused root (of the same form) meaning to bleach,
i.e. (intransitive) be white; probably cotton (of some
sort):--fine (white) linen.
בּוּץ (buts) — fine linen.
byssus, a costly, fine white linen cloth made in Egypt
N-ms — Noun common · masculine singular absoluteHNcmsa
lin'-en (badh, "white linen," used chiefly for priestly robes, buts, "byssus," a fine white Egyptian linen, called in the earlier writings shesh; pesheth, "flax," cadhin; bussos, othonion, linon, sindon): Thread or cloth made of flax.
1. History:
Ancient Egypt was noted for its fine linen (Ge 41:42; Isa 19:9). From it a large export trade was carried on with surrounding nations, including the Hebrews, who early learned the art of spinning from the Egyptians (Ex 35:25) and continued to rely on them for the finest linen (Pr 7:16; Eze 27:7). The culture of flax in Palestine probably antedated the conquest, for in
Linen
(1.) Heb., pishet, pishtah, denotes “flax,” of which linen is made (Isa. 19:9); wrought flax, i.e., “linen cloth”, Lev. 13:47, 48, 52, 59; Deut. 22:11.
Flax was early cultivated in Egypt (Ex. 9:31), and also in Palestine (Josh. 2:6; Hos. 2:9). Various articles were made of it: garments (2 Sam. 6:14), girdles (Jer. 13:1), ropes and thread (Ezek. 40:3), napkins (
cloth made from flax. Several different Hebrew words are rendered linen, which may denote different fabrics of linen or different modes of manufacture. Egypt was the great centre of the linen trade. Some linen, made form the Egyptian byssus , a flax that grew on the banks of the Nile, was exceedingly soft and of dazzling whiteness. This linen has been sold for twice its weight in gold. Sir J.G. Wilkinson says of it, "The quality of the fine linen fully justifies all the praises of antiquity, and excites equal admiration at the present day, being to the touch comparable to silk, and not inferior in texture to our finest cambric."
As is well known, is made of the fine fibers of flax, and was much used by the ancients. Four different words in Hebrew are translated in our Bible, "Linen," "fine linen," and "silk:" PISHTAH, Jud 15:14 Eze 44:17,18; BAD, worn by the priests, Ex 28:42 39:28, and by king David, etc., 2Sa 6:14; SHESH, worn by Joseph when governor of Egypt, Ge 41:42, and by the virtuous woman in Pr 31:22, (see SILK;) and BUTZ, of which the veil of the temple and David’s outer mantle were made,
אַרְגָּמָן (argaman) refers to the color purple or the dyed material itself, specifically purple thread and cloth. The entries indicate that it encompasses shades of purple and red-purple, with a focus on its use in textiles.
אַרְגָּמָן n.[m.] purple, red-purple, i.e. purple thread & cloth
base
H713 אַרְגָּמָן purple
713 'argaman ar-gaw-mawn'
of foreign origin; purple (the color or the dyed
stuff):--purple.
אַרְגָּמָן (ar.ga.man) — purple.
purple, red-purple
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
pur'-p'-l ('argaman; Chaldaic 'argewan (2Ch 2:7); compare Arabic 'urjuwan, and Persian 'arghawan; porphura, porphureos Septuagint and New Testament)):
Purple dye was manufactured by the Phoenicians from a marine mollusk, Murex trunculus. The shell was broken in order to give access to a small gland which was removed and crushed. The crushed gland gives a milky fluid that becomes red or purple on exposure to the air. Piles of these broken shells still remain on the coast at Sidon and Tyre. The purple gland is found in various species of Murex and also of Purpura.
Purple cloth was used in the furnishings of the tabernacle (Ex 25:4, etc.) and of Solomon's temple (2Ch 2:14; 3:14); in the palanquin of Solomon (
The famous and costly Tyrian purple, the royal color of the ancients, is said to have been discovered by the Tyrian Hercules, whose dog having by chance eaten a shellfish called Purpura, and returning to his master with his lips tinged with a purple color, occasioned the discovery of this precious dye. Purple, however, is much more ancient than this, since we find it mentioned by Moses in several places. Two kinds of purple are mentioned in the Old Testament:
1. Argamon, rendered in our version "purple," denoting a reddish purple obtained from a species of muscle or shellfish found on the coasts of the Mediterranean.
2. Techieleth, rendered in the English Bible "blue." This was a bluish or cerulean purple, likewise obtained from another species of shellfish. The "scarlet" or "crimson," for the two words denote essentially the same color, was produced from the coccus in sect, coccus…
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular constructHC/Td/Ncfsc
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…
שׁוּשַׁן (Shuwshan) refers to Susa, the winter residence of Persian kings, and is derived from a related term meaning 'lily.' The entries consistently identify it as a geographical location in Persia, with no significant disagreement among the lexicons.
שׁוּשַׁן n.pr.loc. Susa, winter residence of Persian kings
base
H7800 שׁוּשַׁן
7800 Shuwshan shoo-shan'
the same as 7799; Shushan, a place in Persia:--Shushan.
see HEBREW for 07799
שׁוּשַׁן (shu.shan) — Susa.
Shushan or Susa = "lily"
the winter residence of the Persian kings; located on the river Ulai or Choaspes
Also named: shu.shan.khi (שׁוּשַׁנְכָיֵא "Susa" H7801)
N-proper — Noun properHNpl
su'-sa, soo'-sa (Additions to Esther 11:3).
See SHUSHAN.
(Esther 11:3; 16:18) [SHUSHAN, OR SUSA].
צָהַל (tsahal) is a Hebrew verb that primarily means to neigh or cry shrilly, often associated with animal sounds. It can also mean to shine or make something shine, particularly in its Hiphil form. The range of meanings includes expressions of joy or distress, as well as clear vocalizations. Psalm 104:15 is noted for its use of this word.
[צָהַל] vb. neigh, cry shrilly
base
[צָהַל] vb. Hiph. make shining;—ψ 104:15.
ref
H6670a צָהַל neigh, cry shrilly H6670b צָהַל Hiph. make shining
6670 tsahal tsaw-hal'
a prim root; to gleam, i.e. (figuratively) be cheerful; by
transf. to sound clear (of various animal or human
expressions):--bellow, cry aloud (out), lift up, neigh,
rejoice, make to shine, shout.
צָהַל (tsa.hal) — to cry out.
1) to neigh, cry shrilly
1a) (Qal)
1a1) to neigh (of men as stallions-fig.)
1a2) (Piel) to cry shrilly (in distress)
צָהַל (tsa.hal) — to shine.
(Hiphil) to make shining
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
Conj | V-Qal-Perf-3fs — Conjunction · verb qal perfect third person feminine singularHC/Vqp3fs