Ezra 6:16 — Word Study
WLCוַעֲבַ֣דוּ בְנֵֽי־ יִ֠שְׂרָאֵל כָּהֲנַיָּ֨א וְלֵוָיֵ֜א וּשְׁאָ֣ר בְּנֵי־ גָלוּתָ֗א חֲנֻכַּ֛ת בֵּית־ אֱלָהָ֥א דְנָ֖ה בְּחֶדְוָֽה׃
BSAThen the peoplebên [children, sons] of IsraelYisrâʼêl [God's chosen nation] the priestskâhên [spiritual leaders, mediators] the LevitesLêvîy [assistants to the priests] and the restshᵉʼâr [remainder, surviving remnant] of the exilesbên [captives, those in bondage] celebratedʻăbad■ [kept, observed with joy] the dedicationchănukkâʼ [consecration, setting apart] of thedên housebayith [temple, place of worship] of Godʼĕlâhh [the one true God, Elohim] with joychedvâh△ [rejoicing, delight]
| Greek | English | Parsing |
|---|---|---|
| וַעֲבַ֣דוּ | and they made | Conjunction, verb qal perfect third person masculine plural |
| בְנֵֽי־ | [the] people of | Noun common, masculine plural construct |
| יִ֠שְׂרָאֵל | Israel | Noun proper |
| כָּהֲנַיָּ֨א | priests the | Noun common masculine plural determined, particle |
| וְלֵוָיֵ֜א | and Levites the | Conjunction, noun gentilic masculine plural determined, particle |
| וּשְׁאָ֣ר | and [the] rest of | Conjunction, noun common both singular construct |
| בְּנֵי־ | [the] people of | Noun common, masculine plural construct |
| גָלוּתָ֗א | exile the | Noun common feminine singular determined, particle |
| חֲנֻכַּ֛ת | [the] dedication of | Noun common, feminine singular construct |
| בֵּית־ | [the] house of | Noun common, both singular construct |
| אֱלָהָ֥א | God | Noun common both singular determined, particle |
| דְנָ֖ה | this | Particle |
| בְּחֶדְוָֽה׃ | with joy | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the people of Israel—the priests, the Levites, and the rest of the exiles—celebrated the dedication of the house of God with joy. |
| KJV | ¶ And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy, |
| ASV | And the children of Israel, the priests and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy. |
| YLT | And the sons of Israel have made, [and] the priests, and the Levites, and the rest of the sons of the captivity, a dedication of this house of God with joy, |
| WEB | The children of Israel, the priests, the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy. |
| BBE | And the children of Israel, the priests and the Levites, and the rest of those who had come back, kept the feast of the opening of this house of God with joy. |
Where they part company is וַעֲבַ֣דוּ — see How Translations Differ.
The sentence consists of a main clause with a noun phrase as the subject and a prepositional phrase describing the manner of celebration.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezra 6:16
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 Dedication of the Templegenerated
Ezra 6:16 describes the joyful celebration of the dedication of the house of God by the people of Israel, including priests and Levites, after the temple's completion. This event marks a significant moment in the restoration of worship in Jerusalem following the exile, highlighting the importance of the temple as a place of worship and community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 9:2 | Now the first to resettle their own property in their cities were Israelites, priests, Levites, and temple servants. |
| 2 | Nehemiah 7:73 | |
| 3 | Ezra 4:1 | When the enemies of Judah and Benjamin heard that the exiles were building a temple for the LORD, the God of Israel, |
| 4 | 1 Kings 8:63 | And Solomon offered as peace offerings to the LORD 22,000 oxen and 120,000 sheep. So the king and all the Israelites dedicated the house of the LORD. |
| 5 | 2 Chronicles 7:5–9 | And King Solomon offered a sacrifice of 22,000 oxen and 120,000 sheep. So the king and all the people dedicated the house of God. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — חֲנֻכַּ֛ת, cha.nu.Katgenerated
The word חֲנֻכַּ֛ת (chanukkah) means 'dedication' and signifies the act of consecrating or setting something apart for a sacred purpose. It is derived from a root that emphasizes the act of dedicating, often accompanied by a ceremony or ritual.
In this verse, it specifically refers to the dedication of the temple, an event filled with joy and significance for the people of Israel, marking their return to worship after their exile.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of חֲנֻכַּ֛ת as 'dedication'.
Sentence Structuregenerated
The main verb וַעֲבַ֣דוּ (and they made) governs the entire sentence, with several noun phrases describing the subjects: the people of Israel, the priests, the Levites, and the rest of the exiles. The structure emphasizes the collective participation in the celebration.
The prepositional phrase at the end, בְּחֶדְוָֽה (with joy), highlights the emotional context of the dedication, showing that the act was not only significant but also filled with joy.
Septuagint Backgroundgenerated
The Septuagint translates חֲנֻכַּ֛ת as ἐγκαίνια (enkainia), meaning 'newness' or 'dedication', which aligns closely with the Hebrew meaning of setting apart for a sacred purpose. This choice reflects the importance of the event in the context of worship.
The Greek term emphasizes the ceremonial aspect of the dedication, suggesting a formal and joyful recognition of the temple's significance.
In plain words — the whole versegenerated
Ezra 6:16 tells us that the people of Israel, including the priests and Levites, celebrated the dedication of the house of God with joy. This event marked a significant moment in their return from exile, emphasizing the importance of the temple as a place of worship.
Frequently Asked Questionsgenerated
The dedication signifies the restoration of worship and the people's return to their religious practices after exile, highlighting their covenant relationship with God.
Joy reflects the relief and gratitude of the people for being able to worship again in their own temple after a period of captivity.
The priests and Levites were responsible for leading the worship and ceremonies associated with the dedication, serving as mediators between God and the people.
This event is a pivotal moment in Israel's history, marking the restoration of their identity and worship after the Babylonian exile, which is a recurring theme throughout the Old Testament.
Reflection Questionsgenerated
- What does the act of dedicating something to God mean to me personally?
- How can I celebrate and recognize the significance of worship in my own life?
- In what ways can I contribute to the community of faith, similar to how the priests and Levites served?
- How does understanding the historical context of this dedication deepen my appreciation for worship today?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss the significance of Israel's return from exile and the restoration of worship, emphasizing the joy of dedicating the temple.
Now the children of Israel, the priests, and the Levites, etc. The sons of the captivity rightly rejoice that they are worthy to both cast off the yoke of captivity and to build the house of God, which was destroyed.Early Church Fathers on Ezra 6 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezra 6:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the children of Israel,.... Those of the ten tribes that remained after the body of the people were carried captive, or came with the Jews at their return: the priests and the Levites, and the
Read John Gill on Ezra 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy, The children of Israel ... kept the dedication ... with joy.
Read Robert Jamieson on Ezra 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 6:16 And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy, Ver. 16. Kept the dedication … with joy] So they did at the dedication of the first temple, 2 Chronicles 7:10. God had required all his worships to be celebrated with joy, Deuteronomy 12:7, and made it a condition of an acceptable service, Deuteronomy 26:14. Sacrifices offered with mourning were abomination, Hosea 9:4, yea, accursed by God, Deuteronomy 28:47. What a general joy was there at Samaria when Christ first was preached and believed on among them, Acts 8:8, when they first became God’ s building, 1 Corinthians 3:9, a…
Read John Trapp on Ezra 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16-22) The dedication of the second Temple.
Read Charles John Ellicott on Ezra 6 →CambridgeThe Cambridge Bible for Schools and Colleges16. the children of Israel] Cf. the application of the term ‘Israel’ in Ezra 2:70, Ezra 3:1. In its special religious significance, its use here is appropriate to the sacredness of the event, in which the people were engaged, while it tends to clear the Jewish community from the charge of exclusiveness towards their own brethren. ‘The priests and Levites and the rest of the children of the Captivity’. Under these heads, the Israelites would be grouped at such a festival, cf. Ezra 6:20. Children of the Captivity’. See on Ezra 1:11, Ezra 2:1. Cf. Ezra 6:19. dedication] Called in the Greek Encζnia (ἐγκαίνια, LXX.), and in Hebrew ‘Khanukah’, the same word which gives its name to the Feast of…
Read Cambridge on Ezra 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Kept the dedication… with joy — It was surely an occasion for joy and thanksgiving, for it marked the close of a long and bitter period of calamity and dangers, of persecution and trouble.
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 the people of Israel—the priests, the Levites, and the rest of the exiles—celebrated the dedication of the house of God with joy.
The children of Israel, the priests, the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy.
Then the people of Israel—the priests, the Levites, and the rest of the exiles—celebrated the dedication of the house of God with joy.
The people of Israel – the priests, the Levites, and the rest of the exiles – observed the dedication of this temple of God with joy.
Tyndale line
¶ And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy,
And the children of Israel, the priests and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy.
And the children of Israel, the priests and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy.
And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy,
And the children of Israel, the Priestes, and the Leuites, and the residue of the children of the captiuitie kept the dedication of this house of God with ioy,
Strictly literal
And the children of Israel, the priests and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy;
And the sons of Israel have made, [and] the priests, and the Levites, and the rest of the sons of the captivity, a dedication of this house of God with joy,
And the sons of Israel have made, [and] the priests, and the Levites, and the rest of the sons of the captivity, a dedication of this house of God with joy,
Then celebrated the children of Israel, the priests, and the Levites, and the rest of the children of the exile, the dedication of this house of God with joy;
The Israelite people, priests, Levites, and the rest of the captives celebrated the dedication of this house of God with joy.
From the Latin
And the children of Israel, the priests and the Levites, and the rest of the children of the captivity kept the dedication of the house of God with joy.
Simplified
Then the people of Israel, the priests, the Levites, and the rest of those who had returned from exile, all joyfully celebrated the dedication of God's Temple.
And the children of Israel, the priests and the Levites, and the rest of those who had come back, kept the feast of the opening of this house of God with joy.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with 12 of the 13 words matching. This correspondence highlights the consistency in the tradition of the text, although the Septuagint presents the words in its own order.
וַעֲבַ֣דוּ בְנֵֽי־ יִ֠שְׂרָאֵל כָּהֲנַיָּ֨א וְלֵוָיֵ֜א וּשְׁאָ֣ר בְּנֵי־ גָלוּתָ֗א חֲנֻכַּ֛ת בֵּית־ אֱלָהָ֥א דְנָ֖ה בְּחֶדְוָֽה׃
12 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezra 6:16
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.
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
Adj | V-Qal-Perf-3mp — Conjunction · verb qal perfect third person masculine pluralAC/Vqp3mp
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)
ANcmpc — Noun common · masculine plural constructANcmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to Israel, the name given to Jacob after wrestling with an angel, meaning 'God prevails.' It denotes both the individual Jacob and his descendants, encompassing the nation of Israel, which was divided into the northern and southern kingdoms after Solomon's death. The term is also used for the nation post-exile.
יִשְׂרָאֵל n.pr.gent. Israel
base
H3479 יִשְׂרָאֵל
3479 Yisra'el yis-raw-ale'
(Aramaic) corresponding to 3478:--Israel.
see HEBREW for 03478
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Aramaic of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Adj — Noun properANpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
כָּהֵן (kahen) means 'priest' in Aramaic, corresponding to the Hebrew word כֹּהֵן (ko.hen). The entries consistently define it as a noun referring to a priest, with no significant disagreement among the lexicons.
[כָּהֵן] n.m. priest
base
H3549 כָּהֵן
3549 kahen kaw-hane'
(Aramaic) corresponding to 3548:--priest.
see HEBREW for 03548
כָּהֵן (ka.hen) — priest.
priest
Aramaic of ko.hen (כֹּהֵן "priest" H3548)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This tribe was set apart for religious duties in ancient Israel. The entries indicate that the term is used to describe both the individual Levites and the collective tribe, with its first mention in Genesis 29:34.
[לֵוָי] n.gent. Levite
base
H3879 לֵוָי, לֵוִי
3879 Leviy lay-vee'
(Aramaic) corresponding to 3880:--Levite.
see HEBREW for 03880
לֵוָי (le.vi) — Levite.
A man of the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Aramaic of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Adj | Ngmpd | Art — Conjunction · noun gentilic masculine plural determined · particleAC/Ngmpd/Ta
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20
שְׁאָר (sh'ar) refers to a remainder or rest, derived from a related Aramaic term. It encompasses the idea of what is left over or remaining, and is associated with the concept of residue. The word is linked to Strong's H7605, which also denotes 'remnant'.
שְׁאָר n.m. rest, remainder
base
H7606 שְׁאָר
7606 sh'ar sheh-awr'
(Aramaic) corresponding to 7605:--X whatsoever more,
residue, rest.
see HEBREW for 07605
שְׁאָר (she.ar) — remainder.
rest, remainder
Aramaic of she.ar (שְׁאָר "remnant" H7605)
Adj | N-ms — Conjunction · noun common both singular constructAC/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…
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)
ANcmpc — Noun common · masculine plural constructANcmpc
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…
[גָּלוּ] n.f. exile
base
H1547 גָּלוּ, גָּלוּת
1547 galuwth gaw-looth'
(Aramaic) corresponding to 1546:--captivity.
see HEBREW for 01546
גָּלוּ (ga.lut) — captivity.
exile
Aramaic of ga.lut (גָּלוּת "captivity" H1546)
ANcfsd/Ta — Noun common feminine singular determined · particleANcfsd/Ta
ek'-sil, eg'-zil (galah, tsa`ah):
Occurs twice only in the King James Version (2Sa 15:19 (galah, "to remove"); Isa 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezr 8:35 (shebhi), and Eze 12:4 (golah)); "go into exile," for "remove and go" (Eze 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isa 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isa 45:13); "an exile" for "a captive" (
Exile
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).
After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his…
חֲנֻכָּה (chanukka') means 'dedication' and is derived from an Aramaic root. It is primarily used to refer to the act of consecration. The entries consistently emphasize its meaning related to dedication without significant disagreement among the lexicons.
[חֲנֻכָּה] n.f. dedication
base
H2597 חֲנֻכָּה, חֲנֻכָּא
2597 chanukka' chan-ook-kaw'
(Aramaic) corresponding to 2598; consecration:--dedication.
see HEBREW for 02598
חֲנֻכָּה (cha.nuk.kah) — dedication.
dedication
Aramaic of cha.nuk.kah (חֲנֻכָּה "dedication" H2598)
Adj — Noun common · feminine singular constructANcfsc
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…
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
חֶדְוָה (chedvah) means 'joy' and is noted in the context of Ezra 6:16. It is an Aramaic term that corresponds to the Hebrew word for joy, חֶדְוָה (chedvah), which is linked to Strong's H2304.
חֶדְוָה n.f. joy;—abs. Ezr 6:16
ref
H2305 חֶדְוָה
2305 chedvah khed-vaw'
(Aramaic) corresponding to 2304:--joy.
see HEBREW for 02304
חֶדְוָה (ched.vah) — joy.
joy
Aramaic of ched.vah (חֶדְוָה "joy" H2304)
Adj | N-fs — Preposition · noun common feminine singular absoluteAR/Ncfsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…