Ezra 6:7 — Word Study
WLCשְׁבֻ֕קוּ לַעֲבִידַ֖ת בֵּית־ אֱלָהָ֣א דֵ֑ךְ פַּחַ֤ת יְהוּדָיֵא֙ וּלְשָׂבֵ֣י יְהוּדָיֵ֔א בֵּית־ אֱלָהָ֥א דֵ֖ךְ יִבְנ֥וֹן עַל־ אַתְרֵֽהּ׃
BSA{Leave} this workʻăbîydâh [service, labor, or ritual] on the housebayith [physical building, temple] of Godʼĕlâhh [Eloah, the one true God] aloneshᵉbaq [undisturbed, without interference] Let the governorpechâh [high-ranking official, prefect] and elderssîyb [respected leaders, gray-haired men] of the JewsYᵉhûwdâʼîy [people of Judah, Israelites] rebuildbᵉnâʼ [construct, restore] thisdêk housebayith [temple, place of worship] of Godʼĕlâhh onʻal its original siteʼăthar [former, traditional, location, place]
| Greek | English | Parsing |
|---|---|---|
| שְׁבֻ֕קוּ | leave! | Verb, Qal, imperative second person masculine plural |
| לַעֲבִידַ֖ת | the object marker [the] work of | Preposition, noun common feminine singular construct |
| בֵּית־ | [the] house of | Noun common, both singular construct |
| אֱלָהָ֣א | God | Noun common both singular determined, particle |
| דֵ֑ךְ | this | Particle |
| פַּחַ֤ת | [the] governor of | Noun common, feminine singular construct |
| יְהוּדָיֵא֙ | Jews the | Noun gentilic masculine plural determined, particle |
| וּלְשָׂבֵ֣י | and [the] elders of | Conjunction, preposition, noun common masculine plural construct |
| יְהוּדָיֵ֔א | Jews the | Noun gentilic masculine plural determined, particle |
| בֵּית־ | [the] house of | Noun common, both singular construct |
| אֱלָהָ֥א | God | Noun common both singular determined, particle |
| דֵ֖ךְ | this | Particle |
| יִבְנ֥וֹן | let them build | Verb, Qal, imperfect third person masculine plural |
| עַל־ | on | Preposition |
| אַתְרֵֽהּ׃ | place its | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Leave this work on the house of God alone. Let the governor and elders of the Jews rebuild this house of God on its original site. |
| KJV | Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place. |
| ASV | let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place. |
| YLT | let alone the work of this house of God, let the governor of the Jews, and the elders of the Jews, build this house of God on its place. |
| WEB | Leave the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place. |
| BBE | Let the work of this house of God go on; let the ruler of the Jews and their responsible men put up this house of God in its place. |
The translations agree on the essential meaning of the verse, emphasizing the command to leave the work on the temple alone.
One main verb with two phrases indicating what is commanded and what is allowed. The structure clearly delineates the prohibition and the permission.
3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
verbשְׁבַק
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 6:7
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 on the Templegenerated
Ezra 6:7 records King Darius's command to leave the work on the house of God alone, allowing the governor and elders of the Jews to rebuild the temple at its original site. This decree emphasizes the importance of the temple in Jewish worship and the restoration of their community after exile. The context highlights the transition from oppression to restoration, showing God's faithfulness to His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 5:38–39 | So in the present case I advise you: Leave these men alone. Let them go! For if their purpose or endeavor is of human origin, it will fail. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — שְׁבֻ֕קוּ, she.Vu.kugenerated
The imperative form of שְׁבַק (*shbaq*), meaning 'to leave' or 'let alone.' It conveys the idea of allowing something to remain undisturbed, which is crucial in this context where the temple's construction is being protected from interference.
This word's use here reflects a command to cease any opposition to the rebuilding efforts, indicating the authority of Darius in allowing the Jews to resume their religious practices and restore their sacred space.
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.
Sentence Structuregenerated
The main verb of the verse is שְׁבֻ֕קוּ, leave, which governs the first clause. The second clause begins with יִבְנ֥וֹן, let them build, indicating what the governor and elders are allowed to do.
The structure emphasizes the command to cease interference, with the two main actions — leaving the work alone and allowing the rebuilding — clearly delineated.
Septuagint Backgroundgenerated
The Septuagint translates שְׁבֻ֕קוּ as ἄφετε (*aphete*), meaning 'let go' or 'forgive,' which captures the essence of allowing the work to proceed without hindrance.
This choice reflects a broader interpretation, suggesting not just a cessation of interference but also a more general permission for the rebuilding efforts.
In plain words — the whole versegenerated
Ezra 6:7 tells us that King Darius commanded that the work on the temple should not be disturbed. He instructed that the governor and elders of the Jews were to rebuild the temple at its original site. This shows the king's support for the restoration of Jewish worship and community.
Frequently Asked Questionsgenerated
Darius is commanding that the efforts to rebuild the temple should not be interfered with, allowing the Jewish leaders to proceed with their religious duties.
The temple represents the center of Jewish worship and community life, and its rebuilding signifies the restoration of their identity and relationship with God after exile.
As the king of Persia, Darius holds the authority to govern the regions under his control, including the Jewish people, and his decree reflects his power to protect their rights to worship.
This verse is part of the larger story of the return from exile and the rebuilding of Jerusalem, highlighting God's faithfulness and the restoration of His people.
Reflection Questionsgenerated
- How can I support efforts to restore places of worship in my community?
- What does it mean to leave something alone in the context of faith and community?
- In what ways can I apply the principle of allowing others to rebuild or restore in my own life?
- How does understanding the historical context of this verse enhance my appreciation for its message?
The early church on this verse — how the Fathers read it
Early church writers refer to Ezra's decree as a demonstration of God's providence and the restoration of His people, as seen in quotations from Irenaeus, Tertullian, and Eusebius.
And there was nothing astonishing in God having done this,-He who, when, during the captivity of the people under Nebuchadnezzar, the Scriptures had been corrupted, and when, after seventy years, the Jews had returned to their own land,Early Church Fathers on Ezra 6 →
After the destruction of Jerusalem by the Babylonian storming of it, every document of the Jewish literature is generally agreed to have been restored through Ezra. [On the Apparel of Women 1.3]Early Church Fathers on Ezra 6 →
And this was nothing wonderful for God to do, who, in the captivity of the people under Nebuchadnezzar, when the Scriptures had been destroyed, and the Jews had returned to their own country after seventy years, afterwards,Early Church Fathers on Ezra 6 →
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Ezra 6:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet the work of this house of God alone,.... Suffer them to go on with it, and do not hinder them; it looks, by these expressions, as if he had some suspicion or hint given him that they were
Read John Gill on Ezra 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the
Read Robert Jamieson on Ezra 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 6:7 Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place.Ver. 7. Let the work of this house of God alone] Meddle not, make no disturbance; this was doubtless a hard task to them, for their spirits were irked, as Moab, Numbers 22:3, and their fingers even itched at these builders. They sleep not, except they may do mischief, Proverbs 4:16.
Read John Trapp 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
Leave this work on the house of God alone. Let the governor and elders of the Jews rebuild this house of God on its original site.
Leave the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place.
Leave this work on the house of God alone. Let the governor and elders of the Jews rebuild this house of God on its original site.
Leave the work on this temple of God alone. Let the governor of the Jews and the elders of the Jews rebuild this temple of God in its proper place.
Tyndale line
Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place.
let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place.
let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place.
Let the work of this house of God alone; let the governor of the Jews, and the elders of the Jews, build this house of God in its place.
Suffer ye the worke of this house of God, that the captaine of the Iewes and the Elders of the Iewes may buylde this house of God in his place.
Strictly literal
let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place.
let alone the work of this house of God, let the governor of the Jews, and the elders of the Jews, build this house of God on its place.
let alone the work of this house of God, let the governor of the Jews, and [the] elders of the Jews, build this house of God on its place.
Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God on its site.
Leave the work of this house of God alone. The governor and Jewish elders will build this house of God at that place.
From the Latin
And let that temple of God be built by the governor of the Jews, and by their ancients, that they may build that house of God in its place.
Simplified
This work on God's Temple—leave it alone! Let the governor and leaders of the Jews continue with rebuilding this Temple of God on its original site.
Let the work of this house of God go on; let the ruler of the Jews and their responsible men put up this house of God in its place.
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 14 of the 15 words matched. The differences lie in the order and specific articles used, but the core message remains consistent.
שְׁבֻ֕קוּ לַעֲבִידַ֖ת בֵּית־ אֱלָהָ֣א דֵ֑ךְ פַּחַ֤ת יְהוּדָיֵא֙ וּלְשָׂבֵ֣י יְהוּדָיֵ֔א בֵּית־ אֱלָהָ֥א דֵ֖ךְ יִבְנ֥וֹן עַל־ אַתְרֵֽהּ׃
14 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezra 6:7
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 שְׁבַק (*shbaq*) primarily means to leave or let alone. It can appear in various forms, such as the P'al, meaning to leave, and the Ithpael, meaning to be left. The entries indicate that it corresponds to a root related to allowing something to remain.
[שְׁבַק] vb. leave, let alone
Pe. leave roots
Hithpe. be left
base
H7662 שְׁבַק
7662 shbaq sheb-ak'
(Aramaic) corresponding to the root of 7733; to quit, i.e.
allow to remain:--leave, let alone.
see HEBREW for 07733
שְׁבַק (she.vaq) — to be left.
1) to leave, let alone
1a) (P'al) to leave, let alone
1b) (Ithpael) to be left
Adj — Verb · Qal · imperative second person masculine pluralAVqv2mp
עֲבִידָה (abiydah) refers to labor or business, encompassing meanings such as work, service, and ritual. It is derived from the root word for 'work' and is used in contexts related to administration and worship. The entries consistently highlight its association with various forms of service.
[עֲבִידָה] n.f. work, service
base
H5673 עֲבִידָה
5673 `abiydah ab-ee-daw'
(Aramaic) from 5648; labor or business:--affairs, service,
work.
see HEBREW for 05648
עֲבִידָה (a.vi.dah) — service.
1) work, service, ritual, worship
1a) work, administration
1b) ritual, service
Adj | N-fs — Preposition · noun common feminine singular constructAR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
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
פֶּחָה (pechah) refers to a governor or captain, with roots in Aramaic. The term is linked to a similar word in Hebrew, indicating a position of authority. It appears in contexts related to governance, though specific verses are not provided.
פֶּחָה n.m. (Bab. or Pers.) governor
base
H6347 פֶּחָה
6347 pechah peh-khaw'
(Aramaic) corresponding to 6346:--captain, governor.
see HEBREW for 06346
פֶּחָה (pe.chah) — governor.
governor
Aramaic of pe.chah (פֶּחָה "governor" H6346)
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…
יְהוּדַי (Yhuwda'iy) refers to a Jew, specifically someone descended from Judah. It is derived from the root word for Judah (H3063) and is noted in Aramaic contexts. The term is mentioned in relation to the first appearance of Jews in 2 Kings 25:25.
[יְהוּדַי] n.gent. Jew
base
H3062 יְהוּדַי, יְהוּדָאִי
3062 Yhuwda'iy yeh-hoo-daw-ee'
(Aramaic) patrial from 3061; a Jehudaite (or Judaite), i.e.
Jew:--Jew.
see HEBREW for 03061
יְהוּדַי (ye.hu.da.i) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
Aramaic of ye.hu.di (יְהוּדִי "Jew" H3064)
Adj | Art — Noun gentilic masculine plural determined · particleANgmpd/Ta
שִׂיב (siyb) means to be gray or hoary-headed, often associated with elders. The word is primarily a verb, indicating the state of having gray hair, which symbolizes age and wisdom. It is linked to the Aramaic term for elder, suggesting a connection between age and authority.
[שִׂיב] vb. be hoary
base
H7868 שִׂיב
7868 siyb seeb
(Aramaic) corresponding to 7867:--elder.
see HEBREW for 07867
שִׂיב (siv) — be gray.
1) to be gray, be hoary, be hoary-headed
1a) (P'al) elders (subst)
Adj | Prep | N-mp — Conjunction · preposition · noun common masculine plural constructAC/R/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…
יְהוּדַי (Yhuwda'iy) refers to a Jew, specifically someone descended from Judah. It is derived from the root word for Judah (H3063) and is noted in Aramaic contexts. The term is mentioned in relation to the first appearance of Jews in 2 Kings 25:25.
[יְהוּדַי] n.gent. Jew
base
H3062 יְהוּדַי, יְהוּדָאִי
3062 Yhuwda'iy yeh-hoo-daw-ee'
(Aramaic) patrial from 3061; a Jehudaite (or Judaite), i.e.
Jew:--Jew.
see HEBREW for 03061
יְהוּדַי (ye.hu.da.i) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
Aramaic of ye.hu.di (יְהוּדִי "Jew" H3064)
ANgmpd/Ta — Noun gentilic masculine plural determined · particleANgmpd/Ta
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…
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)
ATm — ParticleATm
בְּנָה (bna') means 'to build' and has forms indicating both active and passive constructions, such as 'to build' and 'to be built.' The entries suggest a straightforward application in contexts related to construction or creation.
[בְּנָה, בְּנָא] vb. build
Pe. build
Hithpe. be built
base
H1124 בְּנָה, בְּנָא
1124 bna' ben-aw'
(Aramaic) or bnah (Aramaic) {ben-aw'}; corresponding to 1129;
to build:--build, make.
see HEBREW for 01129
בְּנָה (be.nah) — to build.
1) to build
1a) (P'al) to build
1b) (Ithp'il) to be built
Adj — Verb · Qal · imperfect third person masculine pluralAVqi3mp
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj — PrepositionAR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
אֲתַר (athar) primarily means 'place' and can also function adverbially to indicate 'after.' It is derived from a root related to another Hebrew word. The entries consistently emphasize its meaning related to location.
אֲתַר n.m. place
base
H870 אֲתַר
870 'athar ath-ar'
(Aramaic) from a root corresponding to that of 871; a place;
(adverb) after:--after, place.
see HEBREW for 0871
אֲתַר (a.tar) — place.
track, place
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3fs