Ezra 6:10 — Word Study
WLCדִּֽי־ לֶהֱוֹ֧ן מְהַקְרְבִ֛ין נִיחוֹחִ֖ין לֶאֱלָ֣הּ שְׁמַיָּ֑א וּמְצַלַּ֕יִן לְחַיֵּ֥י מַלְכָּ֖א וּבְנֽוֹהִי׃
BSAThendîy they will be ablehâvâʼ to offer sacrificesqᵉrêb [of sweet savors, pleasing aromas] of a sweet aromanîychôwach to the Godʼĕlâhh [the supreme deity] of heavenshâmayin [the sky, the abode of God] and to praytsᵉlâʼ [asking for help, seeking guidance] for the liveschay [well-being, prosperity] of the kingmelek [ruler, monarch] and his sonsbên [children, descendants]
| Greek | English | Parsing |
|---|---|---|
| דִּֽי־ | that | Conjunction |
| לֶהֱוֹ֧ן | they will be | Verb, Qal, imperfect third person masculine plural |
| מְהַקְרְבִ֛ין | offering | Verb, Hiphil, participle (active) masculine plural |
| נִיחוֹחִ֖ין | soothing offerings | Noun common, masculine plural absolute |
| לֶאֱלָ֣הּ | to [the] God of | Preposition, noun common both singular construct |
| שְׁמַיָּ֑א | heavens the | Noun common masculine plural determined, particle |
| וּמְצַלַּ֕יִן | and praying | Conjunction, verb piel participle (active) masculine plural |
| לְחַיֵּ֥י | for [the] life of | Preposition, noun common masculine plural construct |
| מַלְכָּ֖א | king the | Noun common both singular determined, particle |
| וּבְנֽוֹהִי׃ | and sons his | Conjunction, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then they will be able to offer sacrifices of a sweet aroma to the God of heaven and to pray for the lives of the king and his sons. |
| KJV | That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons. |
| ASV | that they may offer sacrifices of sweet savor unto the God of heaven, and pray for the life of the king, and of his sons. |
| YLT | that they be bringing near sweet savours to the God of heaven, and praying for the life of the king, and of his sons. |
| WEB | that they may offer sacrifices of pleasant aroma to the God of heaven, and pray for the life of the king and of his sons. |
| BBE | So that they may make offerings of a sweet smell to the God of heaven, with prayers for the life of the king and of his sons. |
Where they part company is מְהַקְרְבִ֛ין — see How Translations Differ.
The sentence has one main clause with two participial phrases and a prepositional phrase, showing the actions and their intended recipients.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbהוה
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 6:10
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 — Darius's Decree for the Templegenerated
Ezra 6:10 is part of a decree issued by King Darius, instructing the Jewish people on the necessary offerings to be made to God as they rebuild the temple in Jerusalem. This decree emphasizes the connection between worship and the well-being of the king and his lineage, highlighting the importance of divine favor in their endeavors.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 8:21 | When the LORD smelled the pleasing aroma, He said in His heart, “Never again will I curse the ground because of man, even though every inclination of his heart is evil from his youth. And never again will I destroy all living creatures as I have done. |
| 2 | Leviticus 1:9–13 | The entrails and legs must be washed with water, and the priest shall burn all of it on the altar as a burnt offering, an offering made by fire, a pleasing aroma to the LORD. |
| 3 | Ephesians 5:2 | and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God. |
| 4 | Ezra 7:23 | Whatever is commanded by the God of heaven must be done diligently for His house. For why should wrath fall on the realm of the king and his sons? |
| 5 | Jeremiah 29:7 | Seek the prosperity of the city to which I have sent you as exiles. Pray to the LORD on its behalf, for if it prospers, you too will prosper.” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מְהַקְרְבִ֛ין, me.hak.re.Vingenerated
The word מְהַקְרְבִ֛ין (me.hak.re.Vin) is a Hiphil participle meaning 'offering' or 'bringing near.' It comes from the root קְרֵב (qreb), which means 'to approach' or 'to draw near.' This term is used in the context of presenting sacrifices, indicating an active role in the act of worship.
As a participle, it describes a continuous action, suggesting that the offerings are to be made regularly. This reflects the ongoing relationship between the people and God, as they seek to maintain a favorable standing through their sacrifices.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term offering for מְהַקְרְבִ֛ין. The KJV and ASV also use offering, maintaining the focus on the act of bringing sacrifices.
Where translations differ is in the rendering of מְהַקְרְבִ֛ין — of sweet savors (ILT, NWB) versus offering (NETB, ULB). This distinction highlights different emphases on the nature of the sacrifices being made.
Sentence Structuregenerated
The main verb of the verse is לֶהֱוֹ֧ן, they will be, which governs the participial phrase מְהַקְרְבִ֛ין, offering. The structure indicates that the action of offering is contingent upon the state of being described by the main verb.
The sentence flows logically, with the main action of offering sacrifices followed by the purpose of those sacrifices: to invoke God's favor and pray for the king and his sons.
Septuagint Backgroundgenerated
In the Septuagint, מְהַקְרְבִ֛ין is rendered as προσφέροντες, which means 'bringing' or 'offering.' This choice emphasizes the act of bringing offerings to God, aligning closely with the Hebrew meaning.
The use of προσφέροντες suggests a focus on the action of presenting something to God, which is consistent with the intent of the original Hebrew text.
In plain words — the whole versegenerated
Ezra 6:10 discusses the sacrifices that the Jewish people are to offer to God as part of their worship during the rebuilding of the temple. It highlights the importance of these offerings in seeking divine favor for the king and his sons.
Frequently Asked Questionsgenerated
The verse refers to sacrifices that produce a sweet aroma, indicating they are pleasing to God.
Praying for the king and his sons reflects the belief that the well-being of the ruler and his family is tied to the favor of God, which is essential for the nation's success.
A 'sweet aroma' symbolizes the acceptance of the sacrifices by God, indicating that they are pleasing and satisfactory offerings.
This verse illustrates the importance of worship through sacrifices and prayer, which are central themes throughout the biblical narrative.
Reflection Questionsgenerated
- In what ways can I ensure that my offerings to God are pleasing to Him?
- How can I pray for those in authority in my life, as this verse suggests?
- What does it mean to me to approach God with my prayers and offerings?
- How can I cultivate a spirit of worship in my daily life?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezra 6:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat they may offer sacrifices of sweet savours unto the God of heaven,.... Such as will be acceptable to him, Genesis 8:21 and pray for the life of the king, and of his sons; prayer being wont to be
Read John Gill on Ezra 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which
Read Robert Jamieson on Ezra 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 6:10 That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons.Ver. 10. That they may pray for the life of the king] For God, at his pleasure, cutteth off the spirits of princes, Psalms 76:12, he crops them off with ease, as one would do a flower; slips them off, as one would do a bunch of grapes; as he dealt by Alexander the Great, Attila, that terror of the world, and King Henry II of France, who upon the marriage of his sister to the king of Spain, was so puffed up, that he called himself by a new title, Tres-heureuse Roy, the thrice happy king. But, to confute him, in solemnizing that marriage, he was slain at tilt…
Read John Trapp on Ezra 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) That they may offer sacrifices . . . and pray for the life of the king.—Two ends are to be answered: the God of heaven is to be honoured, and the dynasty of Darius interceded for by the Jews. (Comp. Jeremiah 29:7.) Of sweet savours.—The word occurs again only in Daniel 2:46, and there is translated “sweet odours,” meaning incense. The connection of this with the prayer following justifies the same translation here, and, moreover, indicates under what good instruction the decree was drawn up.
Read Charles John Ellicott on Ezra 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. And pray for the life of the king, and of his sons.] Even heathens believed that offerings made in their behalf to the God of the Jews would be available. And this principle has had considerable influence in certain states where there was even a form of religion established by the law, to induce them to tolerate other forms, that the state might have the benefit of their prayers.
Read AdamClarke on Ezra 6 →CambridgeThe Cambridge Bible for Schools and Colleges10. The king’s special desire, propitiatory sacrifice and intercessory prayer to be offered on behalf of his dynasty. sacrifices of sweet savours] R.V. sacrifices of sweet savour. One word in the original; it occurs also in Daniel 2:46 ‘Then the king Nebuchadnezzar … worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him’. The expression recalls the ‘burnt offering … of a sweet savour unto the Lord’ (Exodus 29:18; Exodus 29:25; Leviticus 1:9; Leviticus 1:13; Leviticus 1:17; Leviticus 2:2-3; Leviticus 2:9; Leviticus 2:12) which should be compared with Genesis 8:21. This interpretation lays stress upon the acceptableness of the propitiatory offering.…
Read Cambridge on Ezra 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Offer sacrifices of sweet savours — Or, offer sweet odours. The God of heaven — The same respectful and devout Monotheism appears in this letter of Darius as in the proclamation of Cyrus.
Read Daniel Denison Whedon on Ezra 6 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then they will be able to offer sacrifices of a sweet aroma to the God of heaven and to pray for the lives of the king and his sons.
that they may offer sacrifices of pleasant aroma to the God of heaven, and pray for the life of the king and of his sons.
Then they will be able to offer sacrifices of a sweet aroma to the God of heaven and to pray for the lives of the king and his sons.
so that they may be offering incense to the God of heaven and may be praying for the good fortune of the king and his family.
Tyndale line
That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons.
that they may offer sacrifices of sweet savor unto the God of heaven, and pray for the life of the king, and of his sons.
that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons.
That they may offer sacrifices of sweet savors to the God of heaven, and pray for the life of the king, and of his sons.
That they may haue to offer sweete odours vnto the God of heauen, and praye for the Kings life, and for his sonnes.
Strictly literal
that they may present sweet odours to the God of the heavens, and pray for the life of the king and of his sons.
that they be bringing near sweet savours to the God of heaven, and praying for the life of the king, and of his sons.
that they are bringing sweet savors near to the God of the heavens, and praying for the life of the king, and of his sons.
That they may offer sacrifices of sweet savors unto the God of heaven, and pray for the life of the king and of his sons.
Do this so they will bring the offering in to the God of Heaven and pray for me, the king, and my sons.
From the Latin
And let them offer oblations to the God of heaven, and pray for the life of the king, and of his children.
Simplified
In this way they can offer sacrifices that are acceptable to the God of heaven, and pray for the lives of the king and his sons.
So that they may make offerings of a sweet smell to the God of heaven, with prayers for the life of the king and of his sons.
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 agree on the wording of Ezra 6:10, with a word-for-word correspondence. The Septuagint maintains the same core message, although its structure and order differ.
דִּֽי־ לֶהֱוֹ֧ן מְהַקְרְבִ֛ין נִיחוֹחִ֖ין לֶאֱלָ֣הּ שְׁמַיָּ֑א וּמְצַלַּ֕יִן לְחַיֵּ֥י מַלְכָּ֖א וּבְנֽוֹהִי׃
10 of the 10 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 6:10
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.
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
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
Adj — Verb · Qal · imperfect third person masculine pluralAVqi3mp
קְרֵב (qreb) means to approach or come near. It can refer to the act of drawing near, offering a sacrifice, or being summoned. The term appears in various forms, including P'al and Pael, indicating different nuances of approaching.
קְרֵב vb. approach
Pe. when he approached
Pa. offer sacrifice
Haph.
= Pa.
bring near
base
H7127 קְרֵב
7127 qreb ker-abe'
(Aramaic) corresponding to 7126:--approach, come (near,
nigh), draw near.
see HEBREW for 07126
קְרֵב (qe.rev) — to approach.
1) to approach, come near
1a) (P'al) to approach
1b) (Pael) to offer, draw near
1c) (Aphel) to be summoned
Adj — Verb · Hiphil · participle (active) masculine pluralAVhrmpa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
נִיחוֹחַ (niychowach) refers to something soothing or tranquilizing, often associated with a sweet odor or savor. It is related to the Aramaic term for pleasure and corresponds to the Hebrew word נִיחֹחַ (niychoach). The entries consistently emphasize its calming qualities.
[נִיחוֹחַ] n.[m.] soothing, tranquilizing
base
H5208 נִיחוֹחַ
5208 niychowach nee-kho'-akh
(Aramaic) or (shorter) niychoach (Aramaic) {nee-kho'-akh};
corresponding to 5207; pleasure:--sweet odour (savour).
see HEBREW for 05207
נִיחוֹחַ (ni.cho.ach) — soothing.
soothing, tranquillising
Aramaic of ni.cho.ach (נִיחֹחַ "soothing" H5207)
Adj — Noun common · masculine plural absoluteANcmpa
[SACRIFICE]
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 | N-ms — Preposition · noun common both singular constructAR/Ncbsc
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…
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
צְלָא (tsla') is a verb meaning 'to pray,' originating from the concept of bowing in prayer. It is noted as an Aramaic term, possibly related to the Hebrew word for 'to limp' (tsa.la, H6760). The entries indicate that it primarily covers the act of prayer.
[צְלָא] vb. Pa. pray (orig. bow in prayer)
base
H6739 צְלָא
6739 tsla' tsel-aw'
(Aramaic) probably corresponding to 6760 in the sense of
bowing; pray:--pray.
see HEBREW for 06760
צְלָא (tse.la) — to pray.
(Pael) to pray
Aramaic of tsa.la (צָלַע "to limp" H6760)
Adj | V-Piel — Conjunction · verb piel participle (active) masculine pluralAC/Vprmpa
חַי (chay) means 'alive' or 'living' and can also refer to 'life' in a plural form. It is derived from the Aramaic root related to the concept of being alive. The entries consistently emphasize its connection to life and liveliness.
חַי adj. living (BH id.)
base
H2417 חַי
2417 chay khah'-ee
(Aramaic) from 2418; alive; also (as noun in plural)
life:--life, that liveth, living.
see HEBREW for 02418
חַי (chay) — living.
alive, living, life
Aramaic of chay (חַי "alive" H2416A)
Adj | N-mp — Preposition · noun common masculine plural constructAR/Ncmpc
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…
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…
בַּר (bar) means 'son' in Aramaic, corresponding to the Hebrew בֵּן (ben). It can refer to a son, grandson, or child. The entries indicate that it is a direct equivalent of the Hebrew term, with no significant disagreement among the lexicons.
H1247 בַּר, בֵּן
1247 bar bar
(Aramaic) corresponding to 1121; a son, grandson, etc.:--X
old, son.
see HEBREW for 01121
בַּר (bar) — son.
son
Aramaic of ben (בֵּן ": child" H1121)
AC/Ncmpc/Sp3ms — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp3ms