Ezra 7:15 — Word Study
WLCוּלְהֵיבָלָ֖ה כְּסַ֣ף וּדְהַ֑ב דִּֽי־ מַלְכָּ֣א וְיָעֲט֗וֹהִי הִתְנַדַּ֙בוּ֙ לֶאֱלָ֣הּ יִשְׂרָאֵ֔ל דִּ֥י בִֽירוּשְׁלֶ֖ם מִשְׁכְּנֵֽהּ׃
BSAMoreover, you are to take with youyᵉbal the silverkᵉçaph [valuable metal] and golddᵉhab [precious treasure] thatdîy the kingmelek [ruler, monarch] and his counselorsyᵉʻaṭ [advisors, guides] have freely offerednᵉdab [given willingly, donated voluntarily] to the Godʼĕlâhh [Elohim, the supreme deity] of IsraelYisrâʼêl [the chosen nation, descendants of Jacob] whosedîy dwellingmishkan△ [habitation, place of residence] is in JerusalemYᵉrûwshâlêm [the city of peace, teaching of peace]
| Greek | English | Parsing |
|---|---|---|
| וּלְהֵיבָלָ֖ה | and to carry | Conjunction, preposition, verb hiphil infinitive construct common |
| כְּסַ֣ף | silver | Noun common, both singular absolute |
| וּדְהַ֑ב | and gold | Conjunction, noun common both singular absolute |
| דִּֽי־ | which | Conjunction |
| מַלְכָּ֣א | king the | Noun common both singular determined, particle |
| וְיָעֲט֗וֹהִי | and counselors his | Conjunction, verb qal participle (active) masculine plural common, suffix |
| הִתְנַדַּ֙בוּ֙ | they have offered freely | Verb plural, third person masculine plural |
| לֶאֱלָ֣הּ | to [the] God of | Preposition, noun common both singular construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| דִּ֥י | who | Conjunction |
| בִֽירוּשְׁלֶ֖ם | [is] in Jerusalem | Preposition, noun proper |
| מִשְׁכְּנֵֽהּ׃ | abode his | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Moreover, you are to take with you the silver and gold that the king and his counselors have freely offered to the God of Israel, whose dwelling is in Jerusalem, |
| KJV | And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, |
| ASV | and to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, |
| YLT | and to carry silver and gold that the king and his counsellors willingly offered to the God of Israel, whose tabernacle [is] in Jerusalem, |
| WEB | and to carry the silver and gold, which the king and his counselors have freely offered to the God of Israel, whose habitation is in Jerusalem, |
| BBE | And to take with you the silver and gold freely offered by the king and his wise men to the God of Israel, whose Temple is in Jerusalem, |
Where they part company is not present; all translations agree on the meaning of the key terms.
The sentence is structured around a main clause with supporting phrases that clarify the offerings and their intended recipient.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
1 of 12 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 7:15
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 — Ezra's Commissiongenerated
Ezra 7:15 describes Ezra's mission to bring offerings to God from the king and his counselors. This act reflects their support for the worship of God in Jerusalem, highlighting the importance of voluntary contributions in the service of God. Ezra's journey is part of a larger narrative about the restoration of the temple and the community in Jerusalem, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 6:4–8 | with three layers of cut stones and one of timbers. The costs are to be paid from the royal treasury. |
| 2 | Psalm 68:29–30 | Because of Your temple at Jerusalem kings will bring You gifts. |
| 3 | Psalm 72:10 | May the kings of Tarshish and distant shores bring tribute; may the kings of Sheba and Seba offer gifts. |
| 4 | Psalm 76:11 | Make and fulfill your vows to the LORD your God; let all the neighboring lands bring tribute to Him who is to be feared. |
| 5 | Isaiah 60:6–9 | Caravans of camels will cover your land, young camels of Midian and Ephah, and all from Sheba will come, bearing gold and frankincense and proclaiming the praises of the LORD. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — הִתְנַדַּ֙בוּ֙, hit.na.Da.vugenerated
The verb נְדַב (ndab) means to offer freely or willingly, indicating a generous spirit in giving. The form here, הִתְנַדַּ֙בוּ֙, is a plural third person verb, showing that multiple individuals are involved in this voluntary offering.
This word emphasizes the willingness of the king and his counselors to support the worship of God, contrasting with obligatory giving. It suggests a heart motivated by faith and generosity, which is significant in the context of temple worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of הִתְנַדַּ֙בוּ֙ as 'offered freely'.
Sentence Structuregenerated
The main verb הֵיבָלָ֖ה (to carry) governs the entire sentence, detailing the action Ezra is to take. The structure includes a noun phrase for the offerings and several prepositional phrases that describe the source and purpose of these gifts.
The Hebrew word order places emphasis on the offerings themselves, indicating their significance in the context of worship and the relationship between the king's intentions and God's service.
Septuagint Backgroundgenerated
The Septuagint translates הִתְנַדַּ֙בוּ֙ as ἡκουσιάσθησαν, which conveys a sense of voluntary action. This choice reinforces the idea of willing contributions rather than obligatory payments.
This translation choice reflects an understanding of the nature of offerings in the context of worship, emphasizing the importance of the heart behind the gift.
In plain words — the whole versegenerated
Ezra 7:15 tells us that Ezra is to take the silver and gold offered by the king and his counselors to support the worship of God in Jerusalem. This reflects their willingness to contribute to the temple and highlights the importance of voluntary offerings in the service of God.
Frequently Asked Questionsgenerated
It indicates that their contributions were voluntary and given out of a desire to support God's work, rather than being compelled.
Jerusalem is the center of worship for the Israelites, and the offerings are meant to support the temple, which is crucial for their religious practices.
It shows that the king acknowledges God's authority and seeks to honor Him through generous offerings, indicating a respectful relationship.
Ezra acts as a mediator who carries these offerings to God, fulfilling his role as a leader and teacher of the Law.
Reflection Questionsgenerated
- What motivates me to give or support the work of God in my community?
- How can I encourage others to contribute willingly to God's purposes?
- In what ways can I reflect the spirit of generosity shown by the king and his counselors?
- What does this passage teach me about the importance of worship and offerings in my own life?
The early church on this verse — how the Fathers read it
Early church fathers, like Bede, reference this verse to highlight the wisdom of the king and his counselors in offering gifts to God through Ezra.
And to bring silver and gold, etc. Note the faith and wisdom of the king and his counselors, who understood that the gifts they wished to offer to the Lord should be offered through him who had the law of God in his hand, that is,Early Church Fathers on Ezra 7 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Ezra 7:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem.
Read John Gill on Ezra 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, No JFB commentary on these verses.
Read Robert Jamieson on Ezra 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 7:15 And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation [is] in Jerusalem,Ver. 15. Which the king and his counsellors have freely offered] This king, as he had been well bred by his mother, Queen Esther, so he had likely been well instructed by Ezra in the knowledge of the God of heaven (as he calleth him), whose service he thus promoteth. So Origen wrought much upon Alexander Severus the emperor, by his sound doctrine and holy conversation; but especially upon his mother, Mammaea, who became a great friend to the persecuted Christians.
Read John Trapp on Ezra 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11-26) Credentials and commission of Ezra. After the general statement the particulars are given, beginning with the letter of authorisation, in which we discern throughout the hand of Ezra.
Read Charles John Ellicott on Ezra 7 →CambridgeThe Cambridge Bible for Schools and Colleges15. (b) To carry (i) the gifts of the king and his council. to carry] The LXX. mistaking two very similar letters (reading λ for α) render εἰςοἶκονκυρίου. whose habitation is in Jerusalem] i.e. whose temple is in Jerusalem.
Read Cambridge on Ezra 7 →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
Moreover, you are to take with you the silver and gold that the king and his counselors have freely offered to the God of Israel, whose dwelling is in Jerusalem,
and to carry the silver and gold, which the king and his counselors have freely offered to the God of Israel, whose habitation is in Jerusalem,
Moreover, you are to take with you the silver and gold that the king and his counselors have freely offered to the God of Israel, whose dwelling is in Jerusalem,
and to bring silver and gold which the king and his advisers have freely contributed to the God of Israel, who resides in Jerusalem,
Tyndale line
And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem,
and to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem,
and to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem,
And to carry the silver and gold, which the king and his counselors have freely offered to the God of Israel, whose habitation is in Jerusalem,
And to carry the siluer and the gold, which the King and his cousellers willingly offer vnto the God of Israel (whose habitation is in Ierusalem)
Strictly literal
and to carry the silver and gold which the king and his counsellors have freely offered to the God of Israel, whose habitation is at Jerusalem,
and to carry silver and gold that the king and his counsellors willingly offered to the God of Israel, whose tabernacle [is] in Jerusalem,
and to carry silver and gold that the king and his counselors willingly offered to the God of Israel, whose dwelling place [is] in Jerusalem,
And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem.
You are to bring the silver and gold that they have freely offered to the God of Israel, whose dwelling is in Jerusalem.
From the Latin
And to carry the silver and gold, which the king and his counsellors have freely offered to the God of Israel, whose tabernacle is in Jerusalem.
Simplified
We also instruct you to take with you the silver and gold that the king and his counselors have voluntarily donated to the God of Israel, who lives in Jerusalem,
And to take with you the silver and gold freely offered by the king and his wise men to the God of Israel, whose Temple is in Jerusalem,
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 7:15, with 12 of the 12 words matched. This consistency indicates a shared understanding of the verse's meaning across these texts.
וּלְהֵיבָלָ֖ה כְּסַ֣ף וּדְהַ֑ב דִּֽי־ מַלְכָּ֣א וְיָעֲט֗וֹהִי הִתְנַדַּ֙בוּ֙ לֶאֱלָ֣הּ יִשְׂרָאֵ֔ל דִּ֥י בִֽירוּשְׁלֶ֖ם מִשְׁכְּנֵֽהּ׃
12 of the 12 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 7:15
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.
יְבַל (ybal) is a Hebrew verb meaning to bring or carry. It is related to the Aramaic word for conduct, יָבַל (yaval). The entries indicate that it can also mean to bear along, and it appears in the Haphal form, suggesting a passive or causative action.
[יְבַל] vb. Haph. bear along, carry
base
H2987 יְבַל
2987 ybal yeb-al'
(Aramaic) corresponding to 2986; to bring:--bring, carry.
see HEBREW for 02986
יְבַל (ye.val) — to bring.
(Aphel) to bring, carry, bear along
Aramaic of ya.val (יָבַל "to conduct" H2986)
Adj | Prep | V-Hiphil-Inf-a — Conjunction · preposition · verb hiphil infinitive construct commonAC/R/Vhcc
kar'-i (nasa', nahagh): The English Versions of the Bible rendering of a number of Hebrew and Greek words, and it has several shades of meaning, of which the following are the most important:
(1) "To take up," "to bear," "to transport from one place to another," as, "to carry away handkerchiefs" (Ac 19:12), "to carry a corpse" (Ge 50:13), and "to be carried away by the wind" (Da 2:35).
(2) "To cause to go" or "come," "to lead," "to drive" as, "to be carried away to Babylon" (2Ki 20:17), "to be carried away to Pilate" (Mr 15:1), "to carry away cattle" (Ge 31:18), and…
כְּסַף (kesaf) means silver, referring both to the metal itself and its use as money. The entries indicate that it is a noun and relate it to the concept of wealth. There are no significant disagreements among the lexicons.
כְּסַף n.m. silver
base
H3702 כְּסַף silver
3702 kcaph kes-af'
(Aramaic) corresponding to 3701:--money, silver.
see HEBREW for 03701
כְּסַף (ke.saph) — silver.
1) silver
1a) as metal
1b) as money
Adj — Noun common · both singular absoluteANcbsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
דְּהַב (dhab) is an Aramaic word meaning 'gold.' It is derived from the Hebrew word זָהָב (zahav, H2091). The entries consistently identify it as a noun referring to the precious metal.
דְּהַב 23 n.m. gold
base
H1722 דְּהַב
1722 dhab deh-hab'
(Aramaic) corresponding to 2091; gold:--gold(- en).
see HEBREW for 02091
דְּהַב (de.hav) — gold.
gold
Aramaic of za.hav (זָהָב "gold" H2091)
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
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
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…
יְעַט (ye.at) means to counsel or advise, appearing in the Ithpael form. The related noun יָעֵט (ya.et) refers to a counsellor. Both forms are linked to the root meaning of advising, with references primarily in Aramaic contexts, such as in Daniel 6:8.
[יְעַט] vb. advise;—Ithpa. Dn 6:8
ref
[יָעֵט] n.m. counsellor (prop. Pt. act.)
base
H3272a יְעַט advise H3272b יָעֵט counsellor
3272 y`at , yeh-at'
(Aramaic) corresponding to 3289; to counsel; reflexively, to
consult:--counsellor, consult together.
see HEBREW for 03289
יְעַט (ye.at) — to counsel.
(Ithpael) to advise, counsel, take counsel
Aramaic of ya.ats (יָעַץ "to advise" H3289)
יָעֵט (ya.et) — counsellor.
(P'al) counsellor (participle)
A grammatical form of ya.ats (יָעַץ "to advise" H3289)
Adj | V-Qal | Suff — Conjunction · verb qal participle (active) masculine plural common · suffixAC/Vqrmpc/Sp3ms
נְדַב (ndab) primarily means to volunteer or offer freely. It is associated with the idea of being liberal or willing in giving, particularly in the context of freewill offerings. The word is built from a root that conveys the notion of generosity and willingness, and it appears in the Old Testament in contexts related to voluntary contributions.
[נְדַב] vb. Hithpa. volunteer, offer freely
base
H5069 נְדַב
5069 ndab ned-ab'
(Aramaic) corresponding to 5068; be (or give)
liberal(-ly):--(be minded of...own) freewill (offering),
offer freely (willingly).
see HEBREW for 05068
נְדַב (ne.dav) — be willing.
1) to volunteer, offer freely
1a) (Ithpael)
1a1) to volunteer
1a2) to give freely, offer freely
Adj — Verb plural · third person masculine pluralAVMp3mp
fre'-li (chinnam, nedhabhah; dorean parrhesiazomai):
"Freely" occurs in three senses:ts two slightly different words. In 1Co 7:22 the word is apeleutheros, "a freeman," one who was born a slave and has received freedom. In this case it refers to spiritual freedom. He that was in bondage to sin has been presented with spiritual freedom by the Lord. In Re 6:15 the word is simply eleutheros, "a free man" as opposed to a slave.
(1) Gratis, for nothing (Nu 11:5, chinnam, "for nought," "the fish which we did eat in Egypt freely," the Revised Version (British and American) "for nought"); Mt 10:8, dorean, "Freely ye have received, freely give," the Revised Version (British and…
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…
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.
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
יְרוּשָׁלִַ֫ם (Yruwshalem) refers to Jerusalem, the capital of Judah and a significant city in Palestine. It is noted as meaning 'teaching of peace' and is derived from an Aramaic form. The entries consistently identify it as a proper noun and a location.
יְרוּשְׁלֵם 25 n.pr.loc. Jerusalem
base
H3390 יְרוּשְׁלֵם, יְרוּשָׁלֵם
3390 Yruwshalem yer-oo-shaw-lame'
(Chald)
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.lem) — Jerusalem.
Aramaic of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Adj | N-proper — Preposition · noun properAR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
מִשְׁכַּן (mishkan) refers to a habitation or abode, particularly associated with God. It is linked to the concept of a residence or dwelling place, notably in the context of the tabernacle. The term appears in Ezra 7:15, highlighting its significance in relation to Jerusalem.
[מִשְׁכַּן] n.[m.] abode, of God;—sf. Ezr 7:15, of Jerusalem.
ref
H4907 מִשְׁכַּן
4907 mishkan mish-kan'
(Aramaic) corresponding to 4908; residence:--habitation.
see HEBREW for 04908
מִשְׁכַּן (mish.kan) — habitation.
abode (of God)
Aramaic of mish.kan (מִשְׁכָּן "tabernacle" H4908)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3ms