Ezra 5:13 — Word Study
WLCבְּרַם֙ בִּשְׁנַ֣ת חֲדָ֔ה לְכ֥וֹרֶשׁ מַלְכָּ֖א דִּ֣י בָבֶ֑ל כּ֤וֹרֶשׁ מַלְכָּא֙ שָׂ֣ם טְעֵ֔ם בֵּית־ אֱלָהָ֥א דְנָ֖ה לִבְּנֵֽא׃
BSAIn the firstchad [initial, beginning] year [of his reign]shᵉnâh howeverbᵉram CyrusKôwresh [the Persian king] kingmelek ofdîy BabylonBabel [Babel, a city of confusion] issuedsûwm a decreeṭᵉʻêm [command, official order] to rebuildbᵉnâʼ [restore, reconstruct] thisdên housebayith [temple, dwelling place] of Godʼĕlâhh [Elohim, the one true deity]
| Greek | English | Parsing |
|---|---|---|
| בְּרַם֙ | nevertheless | Adverb |
| בִּשְׁנַ֣ת | in year | Preposition, noun common feminine singular construct |
| חֲדָ֔ה | one | Adj |
| לְכ֥וֹרֶשׁ | of Cyrus | Preposition, noun proper masculine |
| מַלְכָּ֖א | king the | Noun common both singular determined, particle |
| דִּ֣י | of | Conjunction |
| בָבֶ֑ל | Babylon | Noun proper |
| כּ֤וֹרֶשׁ | Cyrus | Noun proper masculine |
| מַלְכָּא֙ | king the | Noun common both singular determined, particle |
| שָׂ֣ם | he made | Verb, Qal, perfect third person masculine singular |
| טְעֵ֔ם | a decree | Noun common, both singular absolute |
| בֵּית־ | [the] house of | Noun common, both singular construct |
| אֱלָהָ֥א | God | Noun common both singular determined, particle |
| דְנָ֖ה | this | Particle |
| לִבְּנֵֽא׃ | to build | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In his first year, however, Cyrus king of Babylon issued a decree to rebuild this house of God. |
| KJV | But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God. |
| ASV | But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God. |
| YLT | but in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God, |
| WEB | But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God. |
| BBE | But in the first year of Cyrus, king of Babylon, Cyrus the king gave an order for the building of this house of God; |
Where they part company is בָבֶל — see How Translations Differ.
The main action is clear, with a temporal phrase setting the context for when the decree was issued.
5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbשׂים
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 — Ezra 5:13
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 Decree of Cyrusgenerated
Ezra 5:13 details the actions of Cyrus, the king of Babylon, who issued a decree to rebuild the house of God. This decree was significant for the Israelites returning from exile, as it allowed them to restore their place of worship. The context highlights the transition from destruction to restoration, emphasizing God's sovereignty in using foreign rulers to fulfill His plans for His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 1:1–8 | In the first year of Cyrus king of Persia, to fulfill the word of the LORD spoken through Jeremiah, the LORD stirred the spirit of Cyrus king of Persia to send a proclamation throughout his kingdom and to put it in writing as follows: |
| 2 | Ezra 6:3–5 | In the first year of King Cyrus, he issued a decree concerning the house of God in Jerusalem: Let the house be rebuilt as a place for offering sacrifices, and let its foundations be firmly laid. It is to be sixty cubits high and sixty cubits wide, |
| 3 | Isaiah 44:28 | who says of Cyrus, ‘My shepherd will fulfill all that I desire,’ who says of Jerusalem, ‘She will be rebuilt,’ and of the temple, ‘Let its foundation be laid.’” |
| 4 | Isaiah 45:1 | This is what the LORD says to Cyrus His anointed, whose right hand I have grasped to subdue nations before him, to disarm kings, to open the doors before him, so that the gates will not be shut: |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — טְעֵם, te.'Emgenerated
The word טְעֵם (te'em) refers to a decree or command. It encompasses the idea of an official order, as seen in the context of Cyrus's proclamation. This term is often used in the Bible to denote authority and decision-making, reflecting the power of kings and rulers.
The parsing indicates that it is a common noun in the singular form, emphasizing its role as a specific command issued by Cyrus. The context shows that this decree was crucial for the rebuilding efforts, marking a significant moment in the history of the Israelites.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has decree, which aligns with the KJV and ASV that also use the term decree for טְעֵם.
Where they part company is in the rendering of בָבֶל — the BSB and others use Babylon, while the GNV opts for Babel. This reflects a difference in how the ancient city is referenced.
Sentence Structuregenerated
The main verb of the verse is שָׂם, he made, which governs the entire sentence. It is supported by a noun phrase that identifies the object of the action, טְעֵם, a decree, and is followed by a prepositional phrase indicating the subject of the decree.
The structure emphasizes the action of Cyrus issuing the decree, with the details of the decree itself following the main action, which is typical in Hebrew syntax.
Septuagint Backgroundgenerated
The Septuagint translates טְעֵם as γνώμην, which conveys a sense of judgment or opinion, slightly broadening the meaning from a strict decree to include the idea of counsel or decision. This choice reflects a different nuance in the Greek context.
The translation of בָבֶל as Βαβυλῶν maintains the connection to the city known for confusion, aligning with the Hebrew meaning while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Ezra 5:13 tells us that in his first year, Cyrus, the king of Babylon, issued a decree to rebuild the house of God. This action was significant for the Israelites returning from exile, as it allowed them to restore their place of worship.
Frequently Asked Questionsgenerated
Cyrus's decree allowed the Israelites to return to Jerusalem and rebuild the temple, marking a pivotal moment in their restoration after exile.
This verse connects to earlier prophecies about the return from exile, such as those found in Isaiah, and to the accounts of the rebuilding efforts in Ezra and Nehemiah.
The 'house of God' refers to the temple in Jerusalem, which was central to Israelite worship and identity.
The decree by a foreign king illustrates God's control over history and His ability to use anyone, even those outside Israel, to fulfill His plans.
Reflection Questionsgenerated
- In what ways have I seen God work through unexpected people or circumstances in my life?
- How can I better understand the significance of worship in my community, similar to the rebuilding of the temple?
- What steps can I take to support restoration efforts in my own life or community?
- How does the story of Cyrus inspire me to trust in God's plans, even when they come through unlikely sources?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Ezra 5:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut in the first year of Cyrus the king of Babylon,.... That is, the first year he was king of Babylon, having taken it, otherwise he was king of Persia many years before: the same King Cyrus made a
Read John Gill on Ezra 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God. In the first year of Cyrus the king of Babylon - i:e., the first year in which he began to reign in Babylon.
Read Robert Jamieson on Ezra 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 5:13 But in the first year of Cyrus the king of Babylon [the same] king Cyrus made a decree to build this house of God.Ver. 13. But in the first year of Cyrus]
Read John Trapp on Ezra 5 →CambridgeThe Cambridge Bible for Schools and Colleges13. Cyrus the king of Babylon] Cyrus so called frequently in the Inscriptions: cf. Artaxerxes king of Babylon, Nehemiah 13:6, and Darius king of Assyria, Ezra 6:22. the same king Cyrus] R.V. Cyrus the king: see on Ezra 1:1-2.
Read Cambridge on Ezra 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Cyrus the king of Babylon — So called because he ruled over Babylon as the principal province of his empire. Compare Ezra 6:22, note.
Read Daniel Denison Whedon on Ezra 5 →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
In his first year, however, Cyrus king of Babylon issued a decree to rebuild this house of God.
But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God.
In the first year of his reign, however, Cyrus king of Babylon issued a decree to rebuild this house of God.
But in the first year of King Cyrus of Babylon, King Cyrus enacted a decree to rebuild this temple of God.
Tyndale line
But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God.
But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God.
But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God.
But in the first year of Cyrus the king of Babylon, the same king Cyrus made a decree to build this house of God.
But in the first yere of Cyrus King of Babel, King Cyrus made a decree to buylde this house of God.
Strictly literal
But in the first year of Cyrus king of Babylon, king Cyrus gave orders to build this house of God.
but in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God,
but in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God,
However, in the first year of Cyrus the king of Babylon, king Cyrus gave an order to build this house of God.
Nevertheless, in the first year when Cyrus was king of Babylon, Cyrus issued a decree to rebuild the house of God.
From the Latin
But in the first year of Cyrus the king of Babylon, king Cyrus set forth a decree, that this house of God should be built.
Simplified
However, Cyrus, king of Babylon, in the first year of his reign, issued a decree to rebuild this Temple of God.
But in the first year of Cyrus, king of Babylon, Cyrus the king gave an order for the building of this house of God;
Word by word, the decisions they made
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 (MT) of Ezra 5:13 states that in the first year of Cyrus, king of Babylon, a decree was issued to rebuild the house of God. The Septuagint (LXX) has a similar message, although the exact wording and structure differ, as it is a translation and not a direct copy of the MT. The LXX matches 12 of the 15 words in the MT, indicating a strong agreement in the overall content, but it does not provide a word-for-word correspondence. The Samaritan Pentateuch and the Dead Sea Scrolls for this verse are not provided, so their agreement or differences with the MT cannot be assessed here. Overall, the MT and LXX convey the same essential idea of Cyrus's decree, but the wording varies significantly due to translation choices.
בְּרַם֙ בִּשְׁנַ֣ת חֲדָ֔ה לְכ֥וֹרֶשׁ מַלְכָּ֖א דִּ֣י בָבֶ֑ל כּ֤וֹרֶשׁ מַלְכָּא֙ שָׂ֣ם טְעֵ֔ם בֵּית־ אֱלָהָ֥א דְנָ֖ה לִבְּנֵֽא׃
12 of the 15 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 Ezra 5:13
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.
בְּרַם (beram) is an Aramaic adverb meaning 'nevertheless' or 'but.' It conveys an adversative sense, suggesting contrast or exception. The word is derived from a root that implies a sense of elevation or certainty, but it is primarily used to introduce a counterpoint in discourse.
בְּרַם adv. with advers. force, only, nevertheless
base
H1297 בְּרַם
1297 bram ber-am'
(Aramaic) perhaps from 7313 with a prepositional prefix;
properly, highly, i.e. surely; but used adversatively,
however:--but, nevertheless, yet.
see HEBREW for 07313
בְּרַם (be.ram) — nevertheless.
only, nevertheless, but
Adj — AdverbAD
שְׁנָה (shnah) means 'year' and is related to the Hebrew word שָׁנָה (shanah). It appears in both Hebrew and Aramaic contexts, with the Aramaic form corresponding to a similar meaning. The entries consistently define it as 'year' without significant disagreement.
[שְׁנָה] n.f. year (v. BH שָׁנָה, √ I. [שָׁנָה])
base
H8140 שְׁנָה year (v. BH שָׁנָה, √ I. שָׁנָה)
8140 shnah shen-aw'
(Aramaic) corresponding to 8141:--year.
see HEBREW for 08141
שְׁנָה (she.nah) — year.
year
Aramaic of sha.neh (שָׁנָה "year" H8141)
Adj | N-fs — Preposition · noun common feminine singular constructAR/Ncfsc
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
The Hebrew word חַד (*chad*) means 'one' and can function as both a numeral and an indefinite article. It is derived from a related Aramaic term and conveys the idea of singularity or being first. The entries indicate its use in various contexts, including as an adverb meaning 'at once'.
H2298 חַד
2298 chad khad
(Aramaic) corresponding to 2297; as card. one; as article
single; as an ordinal, first; adverbially, at once:--a, first,
one, together.
see HEBREW for 02297
חַד (chad) — one.
1) one (number)
1a) one
1b) a (indefinite article)
Adj — AdjAAcbsa
wun.
See NUMBER.
כּ֫וֹרֶשׁ (Kowresh) refers to Cyrus, the king of Persia, known for allowing the Israelite exiles to return to Jerusalem. The name is derived from Aramaic and is linked to the Hebrew word for 'furnace.' He is first mentioned in 2 Chronicles 36:22, and his significance is noted in various contexts related to the Divided Monarchy.
כּ֫וֹרֶשׁ 9 n.pr.m. Cyrus (BH id.)
base
H3567 כּ֫וֹרֶשׁ
3567 Kowresh ko'-resh
(Aramaic) corresponding to 3566:--Cyrus.
see HEBREW for 03566
כּ֫וֹרֶשׁ (ko.resh) — Cyrus.
A man living at the time of Divided Monarchy, first mentioned at 2Ch.36.22;
son of: Gedaliah (H1436H)
Aramaic of ko.resh (כּ֫וֹרֶשׁ "Cyrus" H3566)
§ Cyrus = "posses thou the furnace"
the king of Persia and conqueror of Babylon; first ruler of Persia to make a decree allowing the Israelite exiles to return to Jerusalem
Adj | N-proper — Preposition · noun proper masculineAR/Npm
si'-rus (koresh; Old Persian Kurus; Babylonian Kur(r)as, Kur(r)asu; Greek Kuros, 2Ch 36:22, etc.):
1. Genealogy of Cyrus
2. His Country, Ansan or Anzan
3. His Origin (Herodotus)
4. His Origin (Xenophon)
5. His Origin (Nicolaus of Damascus)
6. His Origin (Ctesias)
7. Babylonian Records of His Reign--the Cylinder of Nabonidus 8. The Babylonian Chronicle
9. The Babylonian Chronicle--The Capture of Babylon
10. The Cylinder of Cyrus
11. Cyrus' History from Greek Sources
12. The Massagetae
13. The Sacae, Berbices, etc.
14. Doubt as to the Manner of His Death
15. Cyrus' Reputation
16. Why Did the Babylonians Accept Him?
17. Cyrus and the Jews
18. Cyrus in Persia--His Bas-relief
1. Genealogy of Cyrus:
The son of the earlier Cambyses, of the royal race of the Achemenians. His genealogy, as given by himself, is as follows: "I am Cyrus, king of the host, the…
Cyrus
(Heb. Ko’resh), the celebrated “King of Persia” (Elam) who was conqueror of Babylon, and issued the decree of liberation to the Jews (Ezra 1:1, 2). He was the son of Cambyses, the prince of Persia, and was born about B.C. 599. In the year B.C. 559 he became king of Persia, the kingdom of Media being added to it partly by conquest. Cyrus was a great military leader, bent on universal conquest. Babylon fell before his army (B.C. 538) on the night of Belshazzar’s feast (Dan. 5:30), and then the ancient dominion of Assyria was also added to his empire (cf., “Go up, O Elam”, Isa.21:2).
(the sun), the founder of the Persian empire --see (2 Chronicles 36:22,23; Daniel 6:28; 10:1,13) --was, according to the common legend, the son of Cambyses, a Persian of the royal family of the Achaemenidae. When he grew up to manhood his courage and genius placed him at the head of the Persians. His conquests were numerous and brilliant. He defeated and captured the Median king B.C. 559. In B.C. 546 (?) he defeated Croesus, and the kingdom of lydia was the prize of his success. Babylon fell before his army, and the ancient dominions of Assyria were added to his empire B.C. 538. The prophet Daniel’s home for a time was at his court. (Daniel 6:28) The edict of Cyrus for the rebuilding of the temple, (
Son of Cambyses king of Persia, and Mandane, daughter of Astyages king of the Medes. He aided his uncle Cyaxares (called "Darius the Mede" in the Bible) in conquering Asia Minor, and afterwards their joint forces captured Babylon and overran the Assyrian empire. He married his cousin, the daughter of Cyaxares, and thus at length inherited and united the crowns of Persia Media. Cyrus was foretold by the prophet Isaiah, Isa 44:28 45:1-7, as the deliverer and restorer of Judah, as he proved to be, 2Ch 36:22,23 Ezr 1:1-4. The prophet Daniel was his favorite minister, Da 6:28.
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
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…
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
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…
בָּבֶל (Babel) refers to Babylon, an ancient city associated with confusion due to mixing. The word is derived from Aramaic and is linked to Strong's H894. It is noted as the capital of Babylonia, located on the Euphrates River.
בָּבֶל n.pr.loc. Babylon
base
H895 בָּבֶל, בַּבֶל
895 Babel baw-bel'
(Aramaic) corresponding to 894:--Babylon.
see HEBREW for 0894
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
Aramaic of ba.vel (בָּבֶ֫ל, בָּבֶל "Babylon" H0894)
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
Adj — Noun properANpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
כּ֫וֹרֶשׁ (Kowresh) refers to Cyrus, the king of Persia, known for allowing the Israelite exiles to return to Jerusalem. The name is derived from Aramaic and is linked to the Hebrew word for 'furnace.' He is first mentioned in 2 Chronicles 36:22, and his significance is noted in various contexts related to the Divided Monarchy.
כּ֫וֹרֶשׁ 9 n.pr.m. Cyrus (BH id.)
base
H3567 כּ֫וֹרֶשׁ
3567 Kowresh ko'-resh
(Aramaic) corresponding to 3566:--Cyrus.
see HEBREW for 03566
כּ֫וֹרֶשׁ (ko.resh) — Cyrus.
A man living at the time of Divided Monarchy, first mentioned at 2Ch.36.22;
son of: Gedaliah (H1436H)
Aramaic of ko.resh (כּ֫וֹרֶשׁ "Cyrus" H3566)
§ Cyrus = "posses thou the furnace"
the king of Persia and conqueror of Babylon; first ruler of Persia to make a decree allowing the Israelite exiles to return to Jerusalem
ANpm — Noun proper masculineANpm
si'-rus (koresh; Old Persian Kurus; Babylonian Kur(r)as, Kur(r)asu; Greek Kuros, 2Ch 36:22, etc.):
1. Genealogy of Cyrus
2. His Country, Ansan or Anzan
3. His Origin (Herodotus)
4. His Origin (Xenophon)
5. His Origin (Nicolaus of Damascus)
6. His Origin (Ctesias)
7. Babylonian Records of His Reign--the Cylinder of Nabonidus 8. The Babylonian Chronicle
9. The Babylonian Chronicle--The Capture of Babylon
10. The Cylinder of Cyrus
11. Cyrus' History from Greek Sources
12. The Massagetae
13. The Sacae, Berbices, etc.
14. Doubt as to the Manner of His Death
15. Cyrus' Reputation
16. Why Did the Babylonians Accept Him?
17. Cyrus and the Jews
18. Cyrus in Persia--His Bas-relief
1. Genealogy of Cyrus:
The son of the earlier Cambyses, of the royal race of the Achemenians. His genealogy, as given by himself, is as follows: "I am Cyrus, king of the host, the…
Cyrus
(Heb. Ko’resh), the celebrated “King of Persia” (Elam) who was conqueror of Babylon, and issued the decree of liberation to the Jews (Ezra 1:1, 2). He was the son of Cambyses, the prince of Persia, and was born about B.C. 599. In the year B.C. 559 he became king of Persia, the kingdom of Media being added to it partly by conquest. Cyrus was a great military leader, bent on universal conquest. Babylon fell before his army (B.C. 538) on the night of Belshazzar’s feast (Dan. 5:30), and then the ancient dominion of Assyria was also added to his empire (cf., “Go up, O Elam”, Isa.21:2).
(the sun), the founder of the Persian empire --see (2 Chronicles 36:22,23; Daniel 6:28; 10:1,13) --was, according to the common legend, the son of Cambyses, a Persian of the royal family of the Achaemenidae. When he grew up to manhood his courage and genius placed him at the head of the Persians. His conquests were numerous and brilliant. He defeated and captured the Median king B.C. 559. In B.C. 546 (?) he defeated Croesus, and the kingdom of lydia was the prize of his success. Babylon fell before his army, and the ancient dominions of Assyria were added to his empire B.C. 538. The prophet Daniel’s home for a time was at his court. (Daniel 6:28) The edict of Cyrus for the rebuilding of the temple, (
Son of Cambyses king of Persia, and Mandane, daughter of Astyages king of the Medes. He aided his uncle Cyaxares (called "Darius the Mede" in the Bible) in conquering Asia Minor, and afterwards their joint forces captured Babylon and overran the Assyrian empire. He married his cousin, the daughter of Cyaxares, and thus at length inherited and united the crowns of Persia Media. Cyrus was foretold by the prophet Isaiah, Isa 44:28 45:1-7, as the deliverer and restorer of Judah, as he proved to be, 2Ch 36:22,23 Ezr 1:1-4. The prophet Daniel was his favorite minister, Da 6:28.
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word שׂוּם (suwm) means to set, make, or appoint. It includes various nuances such as to fix or lay down a decree. The entries indicate that it can be used in different grammatical forms, including P'al and Ithp'al, suggesting both active and passive meanings.
[שׂוּם], שִׂים vb. set, make
Pe.
make
make, appoint
set, fix
Pe‛îl from me a decree is made
Hithpe. be made
base
H7761 שׂוּם, שִׂים
7761 suwm soom
(Aramaic) corresponding to 7760:--+ command, give, lay,
make, + name, + regard, set.
see HEBREW for 07760
שׂוּם (sum) — to set: make.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: put/give.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: appoint.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
טְעֵם (t`em) refers to taste and judgment, encompassing both subjective and objective aspects. It can also denote a command or report. The word is derived from related roots, indicating a range of meanings that includes flavor, wisdom, and decree.
טְעֵם 30 n.m. taste, judgment, command
base
H2942 טְעֵם, טַעַם
2942 t`em teh-ame'
(Aramaic) from 2939, and equivalent to 2941; properly,
flavor; figuratively, judgment (both subjective and
objective); hence, account (both subj. and obj.):--+
chancellor, + command, commandment, decree, + regard, taste,
wisdom.
see HEBREW for 02939
see HEBREW for 02941
טְעֵם (te.em) — command.
1) report, taste
1a) taste
1b) report
Adj — Noun common · both singular absoluteANcbsa
בַּ֫יִת (bayith) means 'house' and can refer to both a physical dwelling and a metaphorical house, such as the house of God. It is derived from a related Aramaic term and is used frequently in the Old Testament.
[בַּ֫יִת] 44 n.m. house
base
H1005 בַּ֫יִת
1005 bayith bah-yith
(Aramaic) corresponding to 1004:--house.
see HEBREW for 01004
בַּ֫יִת (ba.yit) — house.
1) house (of men)
2) house (of God)
Adj — Noun common · both singular constructANcbsc
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…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
Adj — ParticleATm
בְּנָה (bna') means 'to build' and has forms indicating both active and passive constructions, such as 'to build' and 'to be built.' The entries suggest a straightforward application in contexts related to construction or creation.
[בְּנָה, בְּנָא] vb. build
Pe. build
Hithpe. be built
base
H1124 בְּנָה, בְּנָא
1124 bna' ben-aw'
(Aramaic) or bnah (Aramaic) {ben-aw'}; corresponding to 1129;
to build:--build, make.
see HEBREW for 01129
בְּנָה (be.nah) — to build.
1) to build
1a) (P'al) to build
1b) (Ithp'il) to be built
Adj | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc