Daniel 5:3 — Word Study
WLCבֵּאדַ֗יִן הַיְתִיו֙ מָאנֵ֣י דַהֲבָ֔א דִּ֣י הַנְפִּ֗קוּ מִן־ הֵֽיכְלָ֛א דִּֽי־ בֵ֥ית אֱלָהָ֖א דִּ֣י בִירֽוּשְׁלֶ֑ם וְאִשְׁתִּ֣יו בְּה֗וֹן מַלְכָּא֙ וְרַבְרְבָנ֔וֹהִי שֵׁגְלָתֵ֖הּ וּלְחֵנָתֵֽהּ׃
BSAThusʼĕdayin they brought inʼâthâh the golddᵉhab [precious, highly valued] vesselsmâʼn [utensils, temple items] thatdîy had been takennᵉphaq frommin the templehêykal [house of worship, sacred place] the housebayith [dwelling place, sanctuary] of Godʼĕlâhh [the one true deity, Almighty] in JerusalemYᵉrûwshâlêm [city of peace, holy city] and the kingmelek [monarch, ruler] drankshᵉthâh■ along with his noblesrabrᵉbân [high-ranking officials, lords] his wivesshêgâl [consorts, queens] and his concubineslᵉchênâh [female companions, mistresses]
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֗יִן | then | Preposition, adverb |
| הַיְתִיו֙ | they brought | Verb, Hiphil, perfect third person masculine plural |
| מָאנֵ֣י | [the] vessels of | Noun common, masculine plural construct |
| דַהֲבָ֔א | gold | Noun common both singular determined, particle |
| דִּ֣י | which | Conjunction |
| הַנְפִּ֗קוּ | they had brought out | Verb, Hiphil, perfect third person masculine plural |
| מִן־ | from | Preposition |
| הֵֽיכְלָ֛א | temple the | Noun common both singular determined, particle |
| דִּֽי־ | which | Conjunction |
| בֵ֥ית | [was] [the] house of | Noun common, both singular construct |
| אֱלָהָ֖א | God | Noun common both singular determined, particle |
| דִּ֣י | which | Conjunction |
| בִירֽוּשְׁלֶ֑ם | [was] in Jerusalem | Preposition, noun proper |
| וְאִשְׁתִּ֣יו | and they drank | Conjunction, verb qal perfect third person masculine plural |
| בְּה֗וֹן | with them | Preposition, suffix |
| מַלְכָּא֙ | king the | Noun common both singular determined, particle |
| וְרַבְרְבָנ֔וֹהִי | and nobles his | Conjunction, noun common masculine plural construct, suffix |
| שֵׁגְלָתֵ֖הּ | wives his | Noun common feminine plural construct, suffix |
| וּלְחֵנָתֵֽהּ׃ | and concubines his | Conjunction, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Thus they brought in the gold vessels that had been taken from the temple, the house of God in Jerusalem, and the king drank from them, along with his nobles, his wives, and his concubines. |
| KJV | Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. |
| ASV | Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king and his lords, his wives and his concubines, drank from them. |
| YLT | Then they have brought in the vessels of gold that had been taken out of the temple of the house of God that [is] in Jerusalem, and drunk with them have the king and his great men, his wives and his concubines; |
| WEB | Then they brought the golden vessels that were taken out of the temple of God’s house which was at Jerusalem; and the king and his lords, his wives and his concubines, drank from them. |
| BBE | Then they took in the gold and silver vessels which had been in the Temple of the house of God at Jerusalem; and the king and his lords, his wives and his other women, took wine from them. |
Where they part company is מָאנֵ֣י — see How Translations Differ.
The sentence is structured with a main clause followed by relative and prepositional phrases that provide context and detail about the action.
4 commentators on this verse
Gill, Jamieson, Trapp, Whedon & more — read them ›
clause
verbאֲתָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 5:3
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 Feast of Belshazzargenerated
Daniel 5:3 describes how King Belshazzar commanded that the gold vessels taken from the temple in Jerusalem be brought in for a feast. This act was a display of arrogance and disregard for the sacred, as the king and his nobles drank from these consecrated items, which had been set apart for divine worship. The surrounding context highlights the king's excess and the eventual divine judgment that follows.
Cross References
The Key Word — מָאנֵ֣י, ma.Neigenerated
The Hebrew word מָאן (*ma'n*) refers to vessels or utensils, specifically items used for a particular purpose. In this context, it denotes the gold vessels that were once part of the temple's sacred items, emphasizing their significance and the gravity of their misuse.
In the verse, מָאנֵ֣י indicates the vessels that were brought in, which were not just ordinary items but were imbued with religious meaning. Their use in a profane context underlines the king's defiance against God.
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 sentence is הַיְתִיו֙, they brought, which governs the clause describing the action taken with the gold vessels. The structure includes a series of noun phrases that specify the objects involved, emphasizing the act of bringing these sacred items into the banquet.
The phrase מָאנֵ֣י דַהֲבָ֔א is a construct chain, linking the noun for vessels with the noun for gold, indicating that these are specific vessels made of gold. The arrangement highlights the significance of the items and their intended use.
Septuagint Backgroundgenerated
The Septuagint translates the key word מָאנֵ֣י as σκεύη, meaning 'vessels' or 'utensils.' This choice aligns with the Hebrew meaning but emphasizes the functional aspect of the items, perhaps suggesting their commonality in use rather than their sacred nature.
This translation choice reflects a broader understanding of the items as tools for use rather than solely as sacred objects, which may indicate a shift in perception among the Greek-speaking audience.
In plain words — the whole versegenerated
Daniel 5:3 recounts how King Belshazzar ordered the gold vessels taken from the temple in Jerusalem to be brought in for a feast. He and his nobles drank from them, showing disrespect for what was sacred. This act of drinking from holy vessels led to significant consequences.
Frequently Asked Questionsgenerated
The gold vessels were sacred items from the temple in Jerusalem, symbolizing God's presence and holiness, which made their misuse particularly egregious.
Belshazzar's choice to use the sacred vessels was likely an act of arrogance, demonstrating his disregard for God and the traditions of Israel.
This act of sacrilege led to divine judgment, as seen in the subsequent events where a mysterious hand writes on the wall, signaling Belshazzar's impending downfall.
Most translations agree on the term 'vessels' for מָאנֵ֣י, highlighting their function and significance in the context of the narrative.
Reflection Questionsgenerated
- What does the use of sacred items in a profane context teach us about respect for the holy?
- How can we ensure that we treat what is sacred in our lives with the respect it deserves?
- What parallels can be drawn between Belshazzar's actions and modern attitudes toward sacred traditions?
- In what ways can we learn from the consequences faced by Belshazzar for his actions?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Daniel 5:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem,.... That is, the servants to whom the orders were given fetched them from the temple
Read John Gill on Daniel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them.
Read Robert Jamieson on Daniel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 5:3 Then they brought the golden vessels that were taken out of the temple of the house of God which [was] at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them.Ver. 3. Then they brought the golden vessels.] Made and appointed for a better use; as were likewise much of our Church lands, vessels, and utensils, concerning which a learned man complaineth, Possidebant Papistae, possident iam rapistae. Luther cried out earnestly against this abuse in Germany, Knox in Scotland, Calvin at Geneva: I see, said he to the senate there in a sermon, that we have taken the purse from Judas and given it to the devil; neither can I endure such sacrilege, which I…
Read John Trapp on Daniel 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3, 4. The favorite temple of the king adjoined the palace, so that these vessels could be obtained quickly and easily. A reason for this insult to Jehovah has already been suggested.
Read Daniel Denison Whedon on Daniel 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Thus they brought in the gold vessels that had been taken from the temple, the house of God in Jerusalem, and the king drank from them, along with his nobles, his wives, and his concubines.
Then they brought the golden vessels that were taken out of the temple of God’s house which was at Jerusalem; and the king and his lords, his wives and his concubines, drank from them.
Thus they brought in the gold vessels that had been taken from the temple, the house of God in Jerusalem, and the king drank from them, along with his nobles, his wives, and his concubines.
So they brought the gold and silver vessels that had been confiscated from the temple, the house of God in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them.
Tyndale line
Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them.
Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king and his lords, his wives and his concubines, drank from them.
Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king and his lords, his wives and his concubines, drank in them.
Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them.
Then were brought the golden vessels, that were taken out of the Temple of the Lords house at Ierusalem, and the King and his princes, his wiues and his concubines dranke in them.
Strictly literal
Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king and his nobles, his wives and his concubines, drank in them.
Then they have brought in the vessels of gold that had been taken out of the temple of the house of God that [is] in Jerusalem, and drunk with them have the king and his great men, his wives and his concubines;
Then they have brought in the vessels of gold that had been taken out of the temple of the house of God that [is] in Jerusalem, and the king and his great men, his wives and his concubines, have drunk with them;
Then they brought in the golden vessels that were taken away out of the temple of the house of God which was at Jerusalem; and the king, and his lords, his wives, and his concubines, drank from them.
The servants brought the gold containers that had been taken out of the temple, the house of God, in Jerusalem. The king, his noblemen, and his wives and concubines drank from them.
From the Latin
Then were the golden and silver vessels brought, which he had brought away out of the temple that was in Jerusalem: and the king and his nobles, his wives and his concubines, drank in them.
Simplified
So they brought in the gold cups and bowls that had been taken from the Temple of God in Jerusalem. The king and his nobles, his wives and concubines, drank from them.
Then they took in the gold and silver vessels which had been in the Temple of the house of God at Jerusalem; and the king and his lords, his wives and his other women, took wine from them.
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 states that gold vessels taken from the temple in Jerusalem were brought in for the king to drink from, along with his nobles, wives, and concubines. The Septuagint agrees closely with the Masoretic Text, matching 17 of the 19 words, though the exact wording and order may differ due to its translation style. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this specific verse, so their agreement or disagreement cannot be assessed here.
בֵּאדַ֗יִן הַיְתִיו֙ מָאנֵ֣י דַהֲבָ֔א דִּ֣י הַנְפִּ֗קוּ מִן־ הֵֽיכְלָ֛א דִּֽי־ בֵ֥ית אֱלָהָ֖א דִּ֣י בִירֽוּשְׁלֶ֑ם וְאִשְׁתִּ֣יו בְּה֗וֹן מַלְכָּא֙ וְרַבְרְבָנ֔וֹהִי שֵׁגְלָתֵ֖הּ וּלְחֵנָתֵֽהּ׃
17 of the 19 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 Daniel 5:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אֱדַ֫יִן (*edayin*) is an Aramaic adverb meaning 'then' or 'thereupon.' It indicates a point in time, often used to refer to a sequence of events. The entries suggest it is derived from the word for 'then' in Hebrew, אָז (*az*).
אֱדַ֫יִן 57 adv. then, thereupon
base
H116 אֱדַ֫יִן
116 'edayin ed-ah'-yin
(Aramaic) of uncertain derivation; then (of time):--now,
that time, then.
אֱדַ֫יִן (e.da.yin) — then.
then, afterwards, thereupon, from that time
Aramaic of az (אָז "then" H0227A)
Adj | Adv — Preposition · adverbAR/D
אֲתָה, transliterated as athah, means 'to come' or 'to arrive.' It can also mean 'to bring' in certain forms. The word is used in both Hebrew and Aramaic contexts, with a notable appearance in the New Testament phrase 'maranatha,' meaning 'Lord come.' There are variations in the verb forms, indicating different nuances of the action.
אֲתָה, אֲתָא vb. come
Pe. come
Haph. bring
Hêphal be brought
base
H858 אֲתָה, אֲתָא come
858 'athah aw-thaw'
(Aramaic) or wathaw (Aramaic) {aw-thaw'}; corresponding to
857:--(be-)come, bring.
see HEBREW for 0857
אֲתָה (a.tah) — to come.
1) to come, arrive
1a) (P'al) to come
1b) (Aphel) to bring
1c) (Hophal) to be brought
2) used in the NT in the phrase "maranatha" -"Lord come"
Aramaic of a.tah (אָתָה "to come" H0857)
Adj — Verb · Hiphil · perfect third person masculine pluralAVhp3mp
מָאן (ma'n) refers to a vessel or utensil, derived from a root related to an enclosure. The term is noted in Aramaic and is associated with the concept of containment. It is primarily used to denote objects that serve as containers.
[מָאן] n.m. vessel, utensil
base
H3984 מָאן
3984 ma'n mawn
(Aramaic) probably from a root corresponding to 579 in the
sense of an inclosure by sides; a utensil:--vessel.
see HEBREW for 0579
מָאן (man) — utensil.
vessel, utensil
Adj — 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…
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 | Art — Noun common both singular determined · particleANcbsd/Ta
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
נְפַק (nephaq) is a Hebrew verb meaning to go or come out, with a causative sense of bringing forth. It covers actions of issuing or going forth, as seen in various forms such as P'al and Aphel. The entries indicate its use in both a general and causative context, but do not specify particular verses.
נְפַק vb. go, or come, out, forth
Pe. he went out
Haph. bring forth
base
H5312 נְפַק
5312 nphaq nef-ak'
(Aramaic) a primitive root; to issue; causatively, to bring
out:--come (go, take) forth (out).
נְפַק (ne.phaq) — to go out.
1) to go or come out, bring or come forth
1a) (P'al) to go out or forth
1b) (Aphel) to bring forth
Adj — Verb · Hiphil · perfect third person masculine pluralAVhp3mp
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj — PrepositionAR
הֵיכַל (heykal) refers to a palace or temple, encompassing both sacred spaces like the temple in Jerusalem and secular ones. The term is used in various contexts, including pagan temples. The entries consistently highlight its dual meaning without significant disagreement.
[הֵיכַל] n.m. palace, temple
base
H1965 הֵיכַל
1965 heykal hay-kal'
(Aramaic) corresponding to 1964:--palace, temple.
see HEBREW for 01964
הֵיכַל (he.khal) — temple.
: temple
1) palace, temple
1a) palace
1b) temple (in Jerusalem)
1c) temple (pagan)
הֵיכַל (he.khal) — temple: palace.
: palace
1) palace, temple
1a) palace
1b) temple (in Jerusalem)
1c) temple (pagan)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
tem'-p'l (hekhal, "palace"; sometimes, as in 1Ki 6:3,5, etc.; Eze 41:1,15 ff, used for "the holy place" only; bayith, "house," thus always in the Revised Version (British and American); hieron, naos):
A. STRUCTURE AND HISTORY
I. SOLOMON'S TEMPLE
I. INTRODUCTORY
1. David's Project
2. Plans and Preparations
3. Character of the Building
4. Site of the Temple
5. Phoenician Assistance
II. THE TEMPLE BUILDING
1. In General
2. Dimensions, Divisions and Adornments
3. The Side-Chambers
4. The Porch and Pillars
III. COURTS, GATES ANY ROYAL BUILDINGS
1. The Inner Court
(1) Walls
(2) Gates
2. The Great Court
3. The Royal Buildings
IV. FURNITURE OF THE TEMPLE
1. The Sanctuary
(1) The "Debhir"
(2) The "Hekhal"
2. The Court (Inner)
(1) The Altar
(2) The Molten (Bronze) Sea
(3) The Layers and Their Bases
Temple
First used of the tabernacle, which is called “the temple of the Lord” (1 Sam. 1:9). In the New Testament the word is used figuratively of Christ’s human body (John 2:19, 21). Believers are called “the temple of God” (1 Cor. 3:16, 17). The Church is designated “an holy temple in the Lord” (Eph. 2:21). Heaven is also called a temple (Rev. 7:5). We read also of the heathen “temple of the great goddess Diana” (Acts 19:27).
There is perhaps no building of the ancient world which has excited so much attention since the time of its destruction as the temple which Solomon built by Herod. Its spoils were considered worthy of forming the principal illustration of one of the most beautiful of Roman triumphal arches, and Justinian’s highest architectural ambition was that he might surpass it. Throughout the middle ages it influenced to a considerable degree the forms of Christian churches, and its peculiarities were the watchwords and rallying-points of all associations of builders. When the French expedition to Egypt, int he first years of this century, had made the world familiar with the wonderful architectural remains of that country, every one jumped to the conclusion that Solomon’s temple must have been designed after an Egyptian model. The discoveries in Assyria by Botta and Layard have within the last…
A building hallowed by the special presence of God, and consecrated to his worship. The distinctive idea of a temple, contrasted with all other buildings, is that it is the dwelling-place of a deity; and every heathen temple had its idol, but the true and living God dwelt "between the cherubim" in the Holy of Holies at Jerusalem. Hence, figuratively applied, a temple denotes the church of Christ, 2Th 2:4 Re 3:12; heaven, Ps 11:4 Re 7:15; and the soul of the believer, in which the Holy Spirit dwells, 1Co 3:16,17 6:19 2Co 6:16.
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
בַּ֫יִת (bayith) means 'house' and can refer to both a physical dwelling and a metaphorical house, such as the house of God. It is derived from a related Aramaic term and is used frequently in the Old Testament.
[בַּ֫יִת] 44 n.m. house
base
H1005 בַּ֫יִת
1005 bayith bah-yith
(Aramaic) corresponding to 1004:--house.
see HEBREW for 01004
בַּ֫יִת (ba.yit) — house.
1) house (of men)
2) house (of God)
Adj — Noun common · both singular constructANcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
יְרוּשָׁלִַ֫ם (Yruwshalem) refers to Jerusalem, the capital of Judah and a significant city in Palestine. It is noted as meaning 'teaching of peace' and is derived from an Aramaic form. The entries consistently identify it as a proper noun and a location.
יְרוּשְׁלֵם 25 n.pr.loc. Jerusalem
base
H3390 יְרוּשְׁלֵם, יְרוּשָׁלֵם
3390 Yruwshalem yer-oo-shaw-lame'
(Chald)
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.lem) — Jerusalem.
Aramaic of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Adj | N-proper — Preposition · noun properAR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
The Hebrew word שְׁתָה (*shthah*) means 'to drink' and is derived from the Aramaic form of the verb. It corresponds to the Hebrew word שָׁתָה (*sha.tah*), which also means 'to drink.' The entries consistently emphasize its meaning related to drinking.
[שְׁתָה] vb. drink
base
H8355 שְׁתָה
8355 shthah sheth-aw'
(Aramaic) corresponding to 8354:--drink.
see HEBREW for 08354
שְׁתָה (she.tah) — to drink.
(P'al) to drink
Aramaic of sha.tah (שָׁתָה "to drink" H8354)
Adj | V-Qal-Perf-3mp — Conjunction · verb qal perfect third person masculine pluralAC/Vqp3mp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
ARd/Sp3mp — Preposition · suffixARd/Sp3mp
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…
רַבְרְבָן (rabrban) is an Aramaic word meaning 'lord' or 'noble,' derived from the root for 'chief.' It is used to denote a magnate or prince. The entries consistently emphasize its noble connotation without significant disagreement.
[רַבְרְבָן] n.m. lord, noble
base
H7261 רַבְרְבָן
7261 rabrban rab-reb-awn'
(Aramaic) from 7260; a magnate:--lord, prince.
see HEBREW for 07260
רַבְרְבָן (rav.re.van) — noble.
lord, noble
Aramaic of rav (רַב "chief" H7227B)
Adj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp3ms
שֵׁגָל (shegal) refers to a royal consort, specifically a king's wife or concubine. It is derived from an Aramaic term that also means 'queen.' The entries consistently highlight its association with royalty and legitimate relationships.
[שֵׁגָל] n.f. (royal) consort
base
H7695 שֵׁגָל
7695 shegal shay-gawl'
(Aramaic) corresponding to 7694; a (legitimate)
queen:--wife.
see HEBREW for 07694
שֵׁגָל (she.gal) — consort.
king's wife, king's concubine, (royal) consort
Aramaic of she.gal (שֵׁגָל "queen" H7694)
Adj | Suff — Noun common feminine plural construct · suffixANcfpc/Sp3ms
לְחֵנָה (lechenah) is a feminine noun meaning 'concubine.' It is derived from an unused root of uncertain meaning. The term appears in contexts related to concubinage, as noted in the entries from Brown-Driver-Briggs and Strong's Hebrew Dictionary.
[לְחֵנָה] n.f. concubine;—pl. sf.
base
H3904 לְחֵנָה
3904 lchenah lekh-ay-naw'
(Aramaic) from an unused root of uncertain meaning; a
concubine:--concubine.
לְחֵנָה (le.che.nah) — concubine.
concubine
Adj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixAC/Ncfpc/Sp3ms