Esther 4:2 — Word Study
WLCוַיָּב֕וֹא עַ֖ד לִפְנֵ֣י שַֽׁעַר־ הַמֶּ֑לֶךְ כִּ֣י אֵ֥ין לָב֛וֹא אֶל־ שַׁ֥עַר הַמֶּ֖לֶךְ בִּלְב֥וּשׁ שָֽׂק׃
BSABut he went onlybôwʼ▸ asʻad far as the king’smelek [royal, belonging to the monarch] gateshaʻar [entrance, doorway] becausekîy the law prohibitedʼayin [regulation, rule, forbade, did not allow] anyone wearinglᵉbûwsh [no one, not a single person, clothed in, dressed with] sackclothsaq [coarse cloth, mourning garment] from enteringbôwʼ [coming into, approaching] [that]melek gateshaʻar [entrance, doorway]
| Greek | English | Parsing |
|---|---|---|
| וַיָּב֕וֹא | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| עַ֖ד | to | Preposition |
| לִפְנֵ֣י | before | Preposition, noun common masculine plural construct |
| שַֽׁעַר־ | [the] gate of | Noun common, masculine singular construct |
| הַמֶּ֑לֶךְ | the king | Particle, noun common masculine singular absolute |
| כִּ֣י | for | Particle |
| אֵ֥ין | not | Noun common, masculine singular construct |
| לָב֛וֹא | to go | Preposition, verb qal infinitive construct common |
| אֶל־ | into | Preposition |
| שַׁ֥עַר | [the] gate of | Noun common, masculine singular construct |
| הַמֶּ֖לֶךְ | the king | Particle, noun common masculine singular absolute |
| בִּלְב֥וּשׁ | in clothing of | Preposition, noun common masculine singular construct |
| שָֽׂק׃ | sackcloth | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But he went only as far as the king’s gate, because the law prohibited anyone wearing sackcloth from entering that gate. |
| KJV | And came even before the king’s gate: for none might enter into the king’s gate clothed with sackcloth. |
| ASV | and he came even before the king’s gate: for none might enter within the king’s gate clothed with sackcloth. |
| YLT | and he cometh in unto the front of the gate of the king, but none is to come in unto the gate of the king with a sackcloth-garment. |
| WEB | He came even before the king’s gate, for no one is allowed inside the king’s gate clothed with sackcloth. |
| BBE | And he came even before the king's doorway; for no one might come inside the king's door clothed in haircloth. |
Where they part company is אֵ֥ין — see How Translations Differ.
The sentence has a main clause followed by a causal clause explaining the reason for the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 — Esther 4:2
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 — Mordecai's Mourninggenerated
Esther 4:2 describes Mordecai's reaction to a grave decree against the Jews. He mourns publicly, wearing sackcloth, but cannot enter the king's gate due to the law prohibiting such attire. This moment highlights the tension between personal grief and societal rules, as seen in the broader context of the Jewish community's distress following the king's edict in Esther 4:1.
Cross References
The Key Word — שַׂק, Sakgenerated
The word שַׂק (saq) refers to a coarse cloth often associated with mourning. It symbolizes humility and grief, commonly worn during times of distress, as seen throughout the Scriptures.
In this verse, Mordecai's choice to wear sackcloth signifies his deep sorrow over the impending fate of the Jewish people, making his public mourning a powerful statement against the backdrop of the king's law.
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 finite verb וַיָּב֕וֹא (and he went) governs the main clause, with several phrases describing the action. The structure indicates that Mordecai's movement is limited by the law.
The prepositional phrases clarify the location and the conditions surrounding his approach, emphasizing the barrier created by the king's gate and the law against entering in mourning attire.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּב֕וֹא as ἦλθεν (he came), suggesting a straightforward rendering of the action. This choice aligns with the narrative's focus on movement.
The translation of שַׂק as σάκκον (sackcloth) preserves the cultural significance of the garment, indicating mourning and humility in both Hebrew and Greek contexts.
In plain words — the whole versegenerated
Esther 4:2 tells us that Mordecai went only as far as the king's gate because the law did not allow anyone wearing sackcloth to enter. This shows the conflict between his mourning and the rules of the court.
Frequently Asked Questionsgenerated
Mordecai could not enter because the law prohibited anyone wearing sackcloth from doing so, highlighting the restrictions placed on expressions of mourning.
Sackcloth symbolizes mourning, humility, and repentance, often worn during times of grief or distress.
The king's gate represents a boundary between the public and the royal court, where specific laws govern who may enter based on their appearance and status.
This verse reflects the deep distress of the Jewish people in Persia, as Mordecai's mourning is a response to the threat they faced from the king's decree.
Reflection Questionsgenerated
- What are some ways we can express our grief or sorrow in a manner that is respectful of societal norms?
- How do laws and customs affect our ability to express emotions in public?
- In what situations have I felt restricted in expressing my feelings, and how did I handle that?
- How can we support others who are mourning while respecting their cultural or societal boundaries?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Esther 4:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd came even before the king's gate,.... Or court, that Esther might if possible be made acquainted with this dreadful calamity coming upon her people: for none might enter into the king's gate
Read John Gill on Esther 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd came even before the king's gate: for none might enter into the king's gate clothed with sackcloth. No JFB commentary on these verses.
Read Robert Jamieson on Esther 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNone might enter into the king’ s gate; and therefore he might not sit there, as he had hitherto done. Clothed with sackcloth, lest it should give the king any occasion of grief or trouble.
Read Matthew Poole on Esther 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 4:2 And came even before the king’ s gate: for none [might] enter into the king’ s gate clothed with sackcloth. Ver. 2. And came even before the king’ s gate] Which should have been always open to poor petitioners (as the gate of the Roman Aedilis was), but was now shut against such mourners as Mordecai. A night cap was an ill sight at Court; jolly spirits cannot endure sadness; so great enemies they are to it, that they banish all seriousness; like as the Nicopolites so hated the braying of an ass, that for that cause they would not abide to hear the sound of a trumpet. For none might enter into the king’ s gate clothed with sackcloth] Behold, they that wear softs are in king’ s…
Read John Trapp on Esther 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) None might enter . . .—That nothing sad or ill-omened might meet the monarch’s gaze, as though by shutting his eyes, as it were, to the presence of sorrow, or sickness, or death, he might suppose that he was successfully evading them.
Read Charles John Ellicott on Esther 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Before the king's gate] He could not enter into the gate, of the place where the officers waited, because he was in the habit of a mourner; for this would have been contrary to law.
Read AdamClarke on Esther 4 →CambridgeThe Cambridge Bible for Schools and Colleges2. and he came even before the king’s gate] either as being his usual place of resort, or with the hope that in this time of distress he might have some chance of communication with Esther, even though his garb precluded him from nearer approach.
Read Cambridge on Esther 4 →Albert Barnes1798–1870Barnes' Notes on the BibleNone might enter into the king’s gate clothed with sackcloth - This law is not elsewhere mentioned; but its principle - that nothing of evil omen is to be obtruded on the monarch - has been
Read Albert Barnes on Esther 4 →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
But he went only as far as the king’s gate, because the law prohibited anyone wearing sackcloth from entering that gate.
He came even before the king’s gate, for no one is allowed inside the king’s gate clothed with sackcloth.
But he went only as far as the king’s gate, because the law prohibited anyone wearing sackcloth from entering that gate.
But he went no further than the king’s gate, for no one was permitted to enter the king’s gate clothed in sackcloth.
Tyndale line
And came even before the king’s gate: for none might enter into the king’s gate clothed with sackcloth.
and he came even before the king’s gate: for none might enter within the king’s gate clothed with sackcloth.
and he came even before the king’s gate: for none might enter within the king’s gate clothed with sackcloth.
And came even before the king's gate: for none might enter into the king's gate clothed with sackcloth.
And he came euen before the Kings gate, but he might not enter within the Kings gate, being clothed with sackecloth.
Strictly literal
and came even before the king's gate; for none might enter into the king's gate clothed with sackcloth.
and he cometh in unto the front of the gate of the king, but none is to come in unto the gate of the king with a sackcloth-garment.
and he comes to the front of the gate of the king, but none is to come to the gate of the king with a sackcloth-garment.
And thus he came up to the front of the king's gate; for none dared to enter into the king's gate clothed with sackcloth.
He went up only as far as the king's gate, because no one was allowed to go through it clothed in sackcloth.
From the Latin
And he came lamenting in this manner even to the gate of the palace: for no one clothed with sackcloth might enter the king’s court.
Simplified
He went as far as the palace gate, because no one was allowed to enter the palace gate wearing sackcloth.
And he came even before the king's doorway; for no one might come inside the king's door clothed in haircloth.
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 show some agreement in the overall meaning, though there are differences in word order and specific terms. The Septuagint captures the essence of the Hebrew text but does not match it word-for-word.
וַיָּב֕וֹא עַ֖ד לִפְנֵ֣י שַֽׁעַר־ הַמֶּ֑לֶךְ כִּ֣י אֵ֥ין לָב֛וֹא אֶל־ שַׁ֥עַר הַמֶּ֖לֶךְ בִּלְב֥וּשׁ שָֽׂק׃
8 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Esther 4:2
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
לְבוּשׁ (lebush) refers to clothing or garments in a literal or figurative sense, and can also imply a euphemism for a wife. It encompasses terms like apparel and raiment. The word is derived from a root meaning related to clothing, and its Aramaic equivalent is noted as well.
לְבוּשׁ, לְבֻשׁ n.m. garment, clothing, raiment
base
H3830 לְבוּשׁ, לְבֻשׁ garment, clothing, raiment
3830 lbuwsh leb-oosh'
or lbush {leb-oosh'}; from 3847; a garment (literally or
figuratively); by implication (euphem.) a wife:--apparel,
clothed with, clothing, garment, raiment, vestment, vesture.
see HEBREW for 03847
לְבוּשׁ (le.vush) — clothing.
clothing, garment, apparel, raiment
Aramaic equivalent: le.vush (לְבוּשׁ "garment" H3831)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
שַׂק (saq) refers to a type of coarse cloth or sacking, often associated with mourning. It can denote both a sack used for carrying grain and sackcloth worn in times of grief or humiliation. The term is derived from a root meaning to allow liquid to pass through, indicating its mesh-like quality.
שַׂק n.m. sack, sackcloth
base
H8242 שַׂק sack, sackcloth
8242 saq sak
from 8264; properly, a mesh (as allowing a liquid to run
through), i.e. coarse loose cloth or sacking (used in mourning
and for bagging); hence, a bag (for grain,
etc.):--sack(-cloth, -clothes).
see HEBREW for 08264
שַׂק (saq) — sackcloth.
1) mesh, sackcloth, sack, sacking
1a) sack (for grain)
1b) sackcloth
1b1) worn in mourning or humiliation
1b2) same material spread out to lie on
N-ms — Noun common · masculine singular absoluteHNcmsa
sak'-kloth.
See BURIAL.
Sackcloth
Cloth made of black goats’ hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Gen. 37:34; 42:25; 2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of repentance (Matt. 11:21). It was put upon animals by the people of Nineveh (Jonah 3:8).
cloth used in making sacks or bags, a coarse fabric, of a dark color, made of goat’s hair, (Isaiah 50:3; Revelation 6:12) end resembling the eilicium of the Romans. It, was used also for making the rough garments used by mourners, which were in extreme cases worn next the skin. (1 Kings 21:27; 2 Kings 6:30; Job 16:15; Isaiah 32:11)