Ezra 5:16 — Word Study
WLCאֱדַ֙יִן֙ שֵׁשְׁבַּצַּ֣ר דֵּ֔ךְ אֲתָ֗א יְהַ֧ב אֻשַּׁיָּ֛א דִּי־ בֵ֥ית אֱלָהָ֖א דִּ֣י בִירוּשְׁלֶ֑ם וּמִן־ אֱדַ֧יִן וְעַד־ כְּעַ֛ן מִתְבְּנֵ֖א וְלָ֥א שְׁלִֽם׃
BSASoʼĕdayin thisdêk [that same] SheshbazzarShêshᵉbatstsar cameʼâthâh and laidyᵉhab the foundationʼôsh [base, starting point] ofdîy the housebayith [temple, dwelling place] of Godʼĕlâhh [Elohim, the supreme Creator] in JerusalemYᵉrûwshâlêm [the city of peace, teaching of peace] and frommin that timeʼĕdayin [then, at that point] untilʻad nowkᵉʻan [at this present moment] it has been under constructionbᵉnâʼ [in building, being built] ◂but it has not yetlâʼ been completedshᵉlam [finished, brought to an end]
| Greek | English | Parsing |
|---|---|---|
| אֱדַ֙יִן֙ | then | Adverb |
| שֵׁשְׁבַּצַּ֣ר | Sheshbazzar | Noun proper masculine |
| דֵּ֔ךְ | this | Particle |
| אֲתָ֗א | he came | Verb, Qal, perfect third person masculine singular |
| יְהַ֧ב | he laid | Verb, Qal, perfect third person masculine singular |
| אֻשַּׁיָּ֛א | foundations the | Noun common masculine plural determined, particle |
| דִּי־ | of | Conjunction |
| בֵ֥ית | [the] house of | Noun common, both singular construct |
| אֱלָהָ֖א | God | Noun common both singular determined, particle |
| דִּ֣י | which | Conjunction |
| בִירוּשְׁלֶ֑ם | [is] in Jerusalem | Preposition, noun proper |
| וּמִן־ | and from | Conjunction, preposition |
| אֱדַ֧יִן | then | Adverb |
| וְעַד־ | and until | Conjunction, preposition |
| כְּעַ֛ן | now | Adverb |
| מִתְבְּנֵ֖א | [it is] being built | Verb masculine singular |
| וְלָ֥א | and not | Conjunction, particle |
| שְׁלִֽם׃ | [it is] finished | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So this Sheshbazzar came and laid the foundation of the house of God in Jerusalem, and from that time until now it has been under construction, but it has not yet been completed.” |
| KJV | Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished. |
| ASV | Then came the same Sheshbazzar, and laid the foundations of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not completed. |
| YLT | Then hath this Sheshbazzar come — he hath laid the foundations of the house of God that [is] in Jerusalem, and from thence even till now it hath been building, and is not finished. |
| WEB | Then the same Sheshbazzar came and laid the foundations of God’s house which is in Jerusalem. Since that time even until now it has been being built, and yet it is not completed. |
| BBE | Then this same Sheshbazzar came and put the house of God in Jerusalem on its bases: and from that time till now the building has been going on, but it is still not complete. |
Where they part company is מִתְבְּנֵ֖א — see How Translations Differ.
The sentence contains a main clause followed by several subordinate clauses that detail the actions and status of the temple's construction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲתָה
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 5:16
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 Rebuilding of the Templegenerated
Ezra 5:16 describes how Sheshbazzar laid the foundation of the house of God in Jerusalem. This act marked the beginning of the reconstruction of the temple, which had been destroyed during the Babylonian conquest. The verse emphasizes the continuity of the building process from that time until the present, highlighting the ongoing efforts to restore the sacred site.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 5:2 | Then Zerubbabel son of Shealtiel and Jeshua son of Jozadak rose up and began to rebuild the house of God in Jerusalem. And the prophets of God were with them, helping them. |
| 2 | Ezra 3:8–10 | In the second month of the second year after they had arrived at the house of God in Jerusalem, Zerubbabel son of Shealtiel, Jeshua son of Jozadak, and the rest of their associates including the priests, the Levites, and all who had returned to Jerusalem from the captivity, began the work. They appointed Levites twenty years of age or older to supervise the construction of the house of the LORD. |
| 3 | Haggai 1:12–14 | Then Zerubbabel son of Shealtiel and Joshua son of Jehozadak, the high priest, as well as all the remnant of the people, obeyed the voice of the LORD their God and the words of the prophet Haggai, because the LORD their God had sent him. So the people feared the LORD. |
| 4 | Haggai 2:18 | Consider carefully from this day forward—from the twenty-fourth day of the ninth month, the day the foundation of the LORD’s temple was laid—consider carefully: |
| 5 | Zechariah 4:10 | For who has despised the day of small things? But these seven eyes of the LORD, which scan the whole earth, will rejoice when they see the plumb line in the hand of Zerubbabel.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מִתְבְּנֵ֖א, mit.be.Ne'generated
The word מִתְבְּנֵ֖א (*mitbe'ne*) is a verb meaning 'to build' or 'to be built.' It indicates an ongoing action, suggesting that the construction of the temple is still in progress. The verb is in the masculine singular form, indicating that the subject is singular and the action is currently happening.
This construction verb emphasizes that the temple is actively being built, rather than having been completed. The use of the present tense in this context shows the continuity and importance of the rebuilding effort in the life of the community.
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 uses being built, which is also the rendering in the WEB.
Where the translations differ is in the rendering of מִתְבְּנֵ֖א — in building (ASV, KJV, etc.) versus being built (WEB). The variations reflect different emphases on the ongoing nature of the construction.
Sentence Structuregenerated
The main verb in the sentence is אֲתָ֗א, he came, which governs the action of laying the foundation. The structure includes several noun phrases that describe the subject and object, as well as prepositional phrases that provide context about the location and purpose.
The sentence construction emphasizes the sequence of actions: Sheshbazzar comes to lay the foundation, and the ongoing construction is noted as a significant point of continuity.
Septuagint Backgroundgenerated
The Septuagint translates מִתְבְּנֵ֖א as ᾠκοδομήθη, which carries the meaning of being built. This choice indicates a focus on the construction process rather than the act of building itself, reflecting the ongoing nature of the work.
This translation aligns with the Hebrew meaning but may suggest a slightly different emphasis on the completion aspect of the construction.
In plain words — the whole versegenerated
Ezra 5:16 tells us that Sheshbazzar came to Jerusalem and laid the foundation of the house of God. Since that time, the temple has been under construction, but it has not yet been completed.
Frequently Asked Questionsgenerated
Sheshbazzar was a Jewish leader who played a key role in the return from Babylonian exile and the rebuilding of the temple in Jerusalem.
It indicates that while the foundation has been laid, the work of rebuilding the temple is ongoing and has not yet reached completion.
The foundation represents the starting point of the temple's reconstruction, symbolizing hope and restoration for the Jewish people after their exile.
The verse indicates that the rebuilding process began with Sheshbazzar and has continued from that time until the present moment.
Reflection Questionsgenerated
- What does the foundation of the temple signify for the Jewish community?
- How can we see the importance of continuity in our own lives, similar to the ongoing construction of the temple?
- What role does leadership play in rebuilding efforts, as exemplified by Sheshbazzar?
- In what ways can we contribute to the rebuilding or restoration of our communities today?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 5:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem,.... Which makes it clear, that by Sheshbazzar is meant Zerubbabel; for he it was that laid the
Read John Gill on Ezra 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished.
Read Robert Jamieson on Ezra 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEven until now; allowing for some interruptions.
Read Matthew Poole on Ezra 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 5:16 Then came the same Sheshbazzar, [and] laid the foundation of the house of God which [is] in Jerusalem: and since that time even until now hath it been in building, and [yet] it is not finished.Ver. 16. Then came the same Sheshbazzar] All this is truly and fairly related (as was likewise that of Doeg to Saul, against Ahimelech), but with no good intent. Now to speak the truth not for any love to the truth, nor for respect to justice, nor for the bettering of the hearer or of the offender, but only to incense the one and prejudice the other, this is plain slandering. And yet it is not finished] And all by reason of such ill conditioned persons as yourselves, who retarded it.
Read John Trapp on Ezra 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Since that time.—No account is taken of the long interruption. Whether these words are part of the answer given to Tatnai by the Jewish leaders, or his own statement to Darius, it is evident that the unfinished building of a house decreed to be built by Cyrus is regarded as demanding investigation as to the nature and validity of the decree itself.
Read Charles John Ellicott on Ezra 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Sheshbazzar] Probably the military officer that conducted the people from Babylon, and had the oversight of the work; but some think that Ezra is meant.
Read AdamClarke on Ezra 5 →CambridgeThe Cambridge Bible for Schools and Colleges16. Then came the same Sheshbazzar] The work here ascribed to Sheshbazzar is evidently that over which Zerubbabel presided in chap. 3. the foundation] R.V. ‘the foundations’; so the Aramaic and Ezra 4:12. since that time &c.] A sentence showing that the cessation of the work mentioned in Ezra 4:5; Ezra 4:24 must not be taken perfectly literally. Building was carried on from time to time, but no longer on any effective scale. The interval of time was from 536 to 520. finished] R.V. completed. A different word in the original from that rendered ‘finish’ in Ezra 5:3; Ezra 5:9; Ezra 5:11, Ezra 6:14.
Read Cambridge on Ezra 5 →Albert Barnes1798–1870Barnes' Notes on the BibleSince that time even until now - Sixteen years - from 536 B.C. to 520 B.C. The adversaries of the Jews here overstep the truth; since, in point of fact, the work had been suspended for a while Ezra 4:24.
Read Albert Barnes 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
So this Sheshbazzar came and laid the foundation of the house of God in Jerusalem, and from that time until now it has been under construction, but it has not yet been completed.”
Then the same Sheshbazzar came and laid the foundations of God’s house which is in Jerusalem. Since that time even until now it has been being built, and yet it is not completed.
So this Sheshbazzar came and laid the foundation of the house of God in Jerusalem, and from that time until now it has been under construction, but it has not yet been completed.”
Then this Sheshbazzar went and laid the foundations of the temple of God in Jerusalem. From that time to the present moment it has been in the process of being rebuilt, although it is not yet finished.’
Tyndale line
Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished.
Then came the same Sheshbazzar, and laid the foundations of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not completed.
Then came the same Sheshbazzar, and laid the foundations of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not completed.
Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished.
Then came the same Sheshbazzar and layde the foundation of the house of God, which is in Ierusalem, and since that time euen vntill nowe, hath it bene in buylding, yet is it not finished.
Strictly literal
Then came the same Sheshbazzar, [and] laid the foundation of the house of God which is at Jerusalem; and since that time even until now has it been in building, and it is not completed.
Then hath this Sheshbazzar come — he hath laid the foundations of the house of God that [is] in Jerusalem, and from thence even till now it hath been building, and is not finished.
Then this Sheshbazzar has come—he has laid the foundations of the house of God that [is] in Jerusalem, and from there even until now it has been building, and is not finished.
Then came this same Sheshbazzar, [and] laid the foundation of the house of God which is in Jerusalem; and from that time even until now they have been building it, but it is not yet finished.
Then this Sheshbazzar came and laid the foundation for the house of God in Jerusalem; and it is being constructed, but is not yet complete.'
From the Latin
Then came this same Sassabasar, and laid the foundations of the temple of God in Jerusalem, and from that time until now it is in building, and is not yet finished.
Simplified
So Sheshbazzar came and laid the foundation of God's Temple in Jerusalem. It has been under construction since then, but hasn't yet been completed.’
Then this same Sheshbazzar came and put the house of God in Jerusalem on its bases: and from that time till now the building has been going on, but it is still not complete.
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 and the Septuagint largely agree on the wording of this verse, with 17 of the 18 words matching. This indicates a strong consistency in the accounts of the rebuilding efforts, though the Septuagint's word order may differ.
אֱדַ֙יִן֙ שֵׁשְׁבַּצַּ֣ר דֵּ֔ךְ אֲתָ֗א יְהַ֧ב אֻשַּׁיָּ֛א דִּי־ בֵ֥ית אֱלָהָ֖א דִּ֣י בִירוּשְׁלֶ֑ם וּמִן־ אֱדַ֧יִן וְעַד־ כְּעַ֛ן מִתְבְּנֵ֖א וְלָ֥א שְׁלִֽם׃
17 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 Ezra 5:16
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אֱדַ֫יִן (*edayin*) is an Aramaic adverb meaning 'then' or 'thereupon.' It indicates a point in time, often used to refer to a sequence of events. The entries suggest it is derived from the word for 'then' in Hebrew, אָז (*az*).
אֱדַ֫יִן 57 adv. then, thereupon
base
H116 אֱדַ֫יִן
116 'edayin ed-ah'-yin
(Aramaic) of uncertain derivation; then (of time):--now,
that time, then.
אֱדַ֫יִן (e.da.yin) — then.
then, afterwards, thereupon, from that time
Aramaic of az (אָז "then" H0227A)
Adj — AdverbAD
שֵׁשְׁבַּצַּר (Sheshbatstsar) is a proper name referring to a priest and leader of the returning exiles from Babylon, often identified with Zerubbabel. He is mentioned in the context of the Jewish return from exile, specifically in 1 Chronicles 3:19 and Ezra 1:8, 11. The name is thought to mean 'worshipper of fire'.
שֵׁשְׁבַּצַּר n.pr.m. priest of Judah, leader of returning exiles
base
H8340 שֵׁשְׁבַּצַּר
8340 Sheshbatstsar shaysh-bats-tsar'
(Aramaic) corresponding to 8339:--Sheshbazzar.
see HEBREW for 08339
שֵׁשְׁבַּצַּר (she.she.bats.tsar) — Sheshbazzar.
A man of the tribe of Judah living at the time of Exile and Return, first mentioned at 1Ch.3.19;
son of: Pedaiah (H6305H);
brother of: Shimei (H8096J);
father of: Meshullam (H4918H), Hananiah (H2608L), Shelomith (H8019I), Hashubah (H2807), Ohel (H0169), Berechiah (H1296), Hasadiah (H2619), Jushab-hesed (H3142) and Abiud (G0010); also called Sheshbazzar at Ezr.1.8,11; 5.14,16; KJV: Zorobabel at Mat.1.12,13;
Aramaic of ze.rub.ba.vel (זְרֻבָּבֶ֫ל "Zerubbabel" H2216)
§ Sheshbazzar = "worshipper of fire"
the prince of Judah at the first return from exile in Babylon; usually identified as the Babylonian name for Zerubbabel
Adj — Noun proper masculineANpm
shesh-baz'-ar (shesh-batstsar or sheshbatstsar): Sheshbazzar is the Hebrew or Aramaic form of the Babylonian Shamash-aba-ucur, or Shamash-bana-ucur: "Oh Shamash, protect the father." It is possible that the full name was Shamash-ban-zeri-Babili-ucur, "Oh Shamash, protect the father (builder) of the seed of Babylon." (See Zerubbabel, and Compare the Babylonian names Ashur-banaucur, Ban-ziri, Nabu-ban-ziri, Shamash-ban-apli, Shamash-apil-ucur, Shamash-ban-achi, and others in Tallquist's Neubabylonisches Namenbuch, and the Aramaic names on numbers 35, 44, 36, and 45 of Clay's Aramaic Dockets.) If this latter was the full name, there would be little doubt that Sheshbazzar may have been the same person as Zerubbabel, since the former is called in Ezr 5:14 the governor of Judah, and the latter is called by the same title in
(worshipper of fire), the Chaldean or Persian name given to Zerubbabel in (Ezra 1:8,11; 6:14,18) [ZERUBBABEL]
See ZERUBBABEL.
דֵּךְ (dek) is an Aramaic word meaning 'this.' It is derived from a prolonged form of another root, and is used in a demonstrative sense. The entries consistently affirm its meaning as a pronoun, specifically referring to something nearby.
דֵּךְ demonstr.pr.m. this
base
H1791 דֵּךְ, דָּךְ
1791 dek dake
(Aramaic) or dak (Aramaic) {dawk}; prolonged from 1668;
this:--the same, this.
see HEBREW for 01668
דֵּךְ (dekh) — this.
this
Aramaic of zeh (זֶה "this" H2088)
Adj — ParticleATm
אֲתָה, transliterated as athah, means 'to come' or 'to arrive.' It can also mean 'to bring' in certain forms. The word is used in both Hebrew and Aramaic contexts, with a notable appearance in the New Testament phrase 'maranatha,' meaning 'Lord come.' There are variations in the verb forms, indicating different nuances of the action.
אֲתָה, אֲתָא vb. come
Pe. come
Haph. bring
Hêphal be brought
base
H858 אֲתָה, אֲתָא come
858 'athah aw-thaw'
(Aramaic) or wathaw (Aramaic) {aw-thaw'}; corresponding to
857:--(be-)come, bring.
see HEBREW for 0857
אֲתָה (a.tah) — to come.
1) to come, arrive
1a) (P'al) to come
1b) (Aphel) to bring
1c) (Hophal) to be brought
2) used in the NT in the phrase "maranatha" -"Lord come"
Aramaic of a.tah (אָתָה "to come" H0857)
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
יְהַב (yhab) means to give or provide, and it can also imply laying foundations or being paid. It is derived from an Aramaic root and covers various forms, including giving, placing, and being given. The entries suggest a range of uses in contexts related to provision and payment.
יְהַב vb. give
Pe.
give
place, lay foundations
Pe‛îl, be given
Hithpe.
be given
be paid, of cost
base
H3052 יְהַב
3052 yhab yeh-hab'
(Aramaic) corresponding to 3051; -deliver, give, lay, +
prolong, pay, yield.
see HEBREW for 03051
יְהַב (ye.hav) — to give.
1) to give, provide
1a) (P'al)
1a1) to give
1a2) to place, lay (foundations)
1b) (Hithp'al)
1b1) to be given
1b2) to be paid
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
אֹשׁ (osh) means 'foundation' or 'base' in Hebrew. It is noted as an Aramaic term corresponding to another word for foundation, אָשְׁיָה (ash-yah). The entries consistently define it in this way, with no significant disagreement among the lexicons.
[אֹשׁ] n.m. foundation
base
H787 אֹשׁ
787 'osh ohsh
(Aramaic) corresponding (by transposition and abbreviation)
to 803; a foundation:--foundation.
see HEBREW for 0803
אֹשׁ (osh) — foundation.
foundation
Aramaic of a.shu.yah (אָשְׁיָה "foundation" H0803)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
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…
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…
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
AC — ConjunctionAC
יְרוּשָׁלִַ֫ם (Yruwshalem) refers to Jerusalem, the capital of Judah and a significant city in Palestine. It is noted as meaning 'teaching of peace' and is derived from an Aramaic form. The entries consistently identify it as a proper noun and a location.
יְרוּשְׁלֵם 25 n.pr.loc. Jerusalem
base
H3390 יְרוּשְׁלֵם, יְרוּשָׁלֵם
3390 Yruwshalem yer-oo-shaw-lame'
(Chald)
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.lem) — Jerusalem.
Aramaic of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Adj | N-proper — Preposition · noun properAR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj | Prep — Conjunction · prepositionAC/R
The Hebrew word אֱדַ֫יִן (*edayin*) is an Aramaic adverb meaning 'then' or 'thereupon.' It indicates a point in time, often used to refer to a sequence of events. The entries suggest it is derived from the word for 'then' in Hebrew, אָז (*az*).
אֱדַ֫יִן 57 adv. then, thereupon
base
H116 אֱדַ֫יִן
116 'edayin ed-ah'-yin
(Aramaic) of uncertain derivation; then (of time):--now,
that time, then.
אֱדַ֫יִן (e.da.yin) — then.
then, afterwards, thereupon, from that time
Aramaic of az (אָז "then" H0227A)
Adj — AdverbAD
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
Adj | Prep — Conjunction · prepositionAC/R
כְּעַן (k`an) means 'now' or 'at this time' in Aramaic. It is derived from the root of another Hebrew word, כְּעֶ֫נֶת (ke.e.net), which also means 'now.' The entries indicate its usage primarily relates to the present time.
H3705 כְּעַן
3705 k`an keh-an'
(Aramaic) probably from 3652; now:--now.
see HEBREW for 03652
כְּעַן (ke.an) — now.
now, at this time, until now
Aramaic equivalent: ke.e.net (כְּעֶ֫נֶת "now" H3706)
Adj — AdverbAD
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 — Verb masculine singularAVurmsa
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj | Part — Conjunction · particleAC/Tn
שְׁלֵם (shlam) means 'to be complete' or 'to finish.' It can refer to something being finished or sound, and includes forms like 'finished' or 'to bring to an end.' The entries indicate its use in contexts like the completion of the temple and suggest a connection to the idea of restoration.
[שְׁלֵם] vb. be complete
Pe. finished, of temple
Haph. God has finished it (the kingdom; brought it to an end)
base
H8000 שְׁלֵם be complete
8000 shlam shel-am'
(Aramaic) corresponding to 7999; to complete, to
restore:--deliver, finish.
see HEBREW for 07999
שְׁלֵם (she.lam) — be complete.
1) to be complete, be finished, be sound
1a) (P'al) finished (participle)
1b) (Aphel) to finish, bring to an end, render in full
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms