Esther 5:10 — Word Study
WLCוַיִּתְאַפַּ֣ק הָמָ֔ן וַיָּב֖וֹא אֶל־ בֵּית֑וֹ וַיִּשְׁלַ֛ח וַיָּבֵ֥א אֶת־ אֹהֲבָ֖יו וְאֶת־ זֶ֥רֶשׁ אִשְׁתּֽוֹ׃
BSANevertheless, HamanHâmân [restrained his anger, dissembling] restrained himselfʼâphaq▸ [exercised self-control, refrained] and wentbôwʼ▸ [came, approached] homebayith [to his house, dwelling place] And calling forshâlach▸ [sent, invited] his friendsʼâhab [loved ones, companions] and his wifeʼishshâh [woman, female partner] ZereshZeresh [meaning gold, his spouse]
| Greek | English | Parsing |
|---|---|---|
| וַיִּתְאַפַּ֣ק | and he restrained himself | Verb, Hithpael, sequential imperfect third person masculine singular |
| הָמָ֔ן | Haman | Noun proper masculine |
| וַיָּב֖וֹא | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| אֶל־ | to | Preposition |
| בֵּית֑וֹ | house his | Noun common masculine singular construct, suffix |
| וַיִּשְׁלַ֛ח | and he sent | Verb, Qal, sequential imperfect third person masculine singular |
| וַיָּבֵ֥א | and he gathered | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אֹהֲבָ֖יו | friends his | Verb qal participle (active) masculine plural common, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| זֶ֥רֶשׁ | Zeresh | Noun proper feminine |
| אִשְׁתּֽוֹ׃ | wife his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Nevertheless, Haman restrained himself and went home. And calling for his friends and his wife Zeresh, |
| KJV | Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife. |
| ASV | Nevertheless Haman refrained himself, and went home; and he sent and fetched his friends and Zeresh his wife. |
| YLT | And Haman forceth himself, and cometh in unto his house, and sendeth, and bringeth in his friends, and Zeresh his wife, |
| WEB | Nevertheless Haman restrained himself, and went home. There, he sent and called for his friends and Zeresh his wife. |
| BBE | But controlling himself, he went to his house; and he sent for his friends and Zeresh, his wife. |
Where they part company is וַיָּב֖וֹא — see How Translations Differ.
The sentence is structured around Haman's main action, with additional phrases detailing his subsequent actions and the direction of his movement.
7 commentators on this verse
Gill, Poole, Trapp, Ellicott & more — read them ›
clause
subjectהָמָן
verbאָפַק
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 5:10
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 — Haman's Reactiongenerated
Esther 5:10 shows Haman's struggle with his emotions after encountering Mordecai. Despite feeling rage, he exercises restraint and goes home, indicating a complex character caught between pride and anger. This moment sets the stage for further developments in the story, as he seeks counsel from his friends and wife, Zeresh.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 43:30–31 | Joseph hurried out because he was moved to tears for his brother, and he went to a private room to weep. |
| 2 | Genesis 45:1 | Then Joseph could no longer control himself before all his attendants, and he cried out, “Send everyone away from me!” So none of them were with Joseph when he made himself known to his brothers. |
| 3 | 2 Samuel 13:22–23 | And Absalom never said a word to Amnon, either good or bad, because he hated Amnon for disgracing his sister Tamar. |
| 4 | Ecclesiastes 7:9 | Do not be quickly provoked in your spirit, for anger settles in the lap of a fool. |
| 5 | Esther 6:13 | Haman told his wife Zeresh and all his friends everything that had happened. His advisers and his wife Zeresh said to him, “Since Mordecai, before whom your downfall has begun, is Jewish, you will not prevail against him—for surely you will fall before him.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — וַיִּתְאַפַּ֣ק, vai.yit.'a.Pakgenerated
The verb אָפַק (aphaq) in the Hithpael form indicates a reflexive action of restraint, emphasizing Haman's self-control. It conveys the idea of holding back or refraining from expressing anger, which is significant given his earlier rage towards Mordecai.
This choice to restrain himself reflects a moment of discipline, as he chooses to manage his emotions rather than act impulsively. The context suggests that this restraint is a calculated move, possibly to maintain his status and avoid further conflict.
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 וַיִּתְאַפַּ֣ק governs the sentence, with several phrases following: a clause stating Haman's action, a prepositional phrase indicating direction, and additional clauses describing his subsequent actions. This structure reveals Haman's internal conflict and the sequential nature of his decisions.
The sentence flows from Haman's restraint to his actions of going home and calling for his friends, illustrating a cause-and-effect relationship in his emotional journey.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּתְאַפַּ֣ק as κατεσχύνθη, which implies a sense of being restrained or held back by shame. This choice suggests an interpretation that Haman's restraint is not just self-control but also influenced by his social standing and the expectations of others.
The use of εἰσελθὼν for וַיָּב֖וֹא indicates a straightforward translation of entering a space, maintaining the physical action of returning home.
In plain words — the whole versegenerated
Esther 5:10 describes Haman's return home after a day of joy turned to anger. He manages to control his feelings and calls for his friends and wife, Zeresh, indicating his desire for support and counsel.
Frequently Asked Questionsgenerated
Haman's restraint indicates a moment of self-control in the face of anger, showing he chose not to act on his rage.
Haman went home to gather his friends and wife for support and to discuss his feelings and plans after encountering Mordecai.
Zeresh, Haman's wife, plays a role in the narrative as someone he turns to for counsel, reflecting the dynamics of their relationship.
This moment highlights Haman's internal conflict and sets the stage for his eventual downfall, as he seeks validation from those around him.
Reflection Questionsgenerated
- What are some situations in my life where I need to exercise self-control like Haman did?
- How can I seek support from friends and family when I am struggling with my emotions?
- In what ways do I respond to anger, and how can I learn to manage it better?
- What can I learn from Haman's story about the consequences of pride and anger?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Esther 5:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNevertheless Haman refrained himself,.... From showing any outward resentment to Mordecai, from laying hands upon him or taking revenge on him, as being too much below him to avenge himself on a
Read John Gill on Esther 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHaman refrained himself from taking present vengeance upon Mordecai, to which he was strongly inclined, and which he might easily have effected, either by his own or any of his servants’ hands, without any expectation or fear of inconvenience to himself, who having obtained license to destroy a whole nation, could easily get a pardon for having killed one obscure and infamous member of it. Herein therefore God’ s wise and powerful providence appeared in disposing Haman’ s heart, contrary to his own inclination and interest, and making him, as it were, to put fetters upon his own hands.
Read Matthew Poole on Esther 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 5:10 Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife.Ver. 10. Nevertheless Haman refrained himself] Much ado he had to forbear mischieving him; he was fain to force himself thereunto, as the word signifieth; for his fingers even itched to be having him by the ears, or to be bathing in his blood. This he did not, haply because he dared not, because Mordecai was the king’ s servant, his doorkeeper, as it is thought, and so went under his protection. It would therefore have reflected upon the king himself, if he should lay violent hands on him. Most sure it is, that God held his hands, and preserved Mordecai for…
Read John Trapp on Esther 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Zeresh.—A name probably derived from an old Persian word for “gold.” According to the Targum she was the daughter of Tatnai, “the governour on this side the river,” i.e., of that part of the Persian Empire which lay beyond the Euphrates ( Ezra 5:3).
Read Charles John Ellicott on Esther 5 →CambridgeThe Cambridge Bible for Schools and Colleges10. Haman also on his side uses circumspection in carrying out his vengeful design. Instead of ordering immediate punishment to be inflicted upon his enemy, an act which we may safely assume would in virtue of his position be easy of accomplishment, he consults his wife and his friends. Zeresh] The name is probably the Hebraised form of the Persian zaris, gilt or golden. Cp. the Greek Chryses, Chrysçis.
Read Cambridge on Esther 5 →Albert Barnes1798–1870Barnes' Notes on the BibleZeresh - This name is probably connected with the Zend zara, “gold.” Compare the Greek “Chrysis.”
Read Albert Barnes on Esther 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. His friends — His intimate associates and companions — diviners and wise men (Esther 3:7; Esther 6:13) — with whom he met in councils and in festivities.
Read Daniel Denison Whedon on Esther 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
Nevertheless, Haman restrained himself and went home. And calling for his friends and his wife Zeresh,
Nevertheless Haman restrained himself, and went home. There, he sent and called for his friends and Zeresh his wife.
Nevertheless, Haman restrained himself and went home. And calling for his friends and his wife Zeresh,
But Haman restrained himself and went on to his home. He then sent for his friends to join him, along with his wife Zeresh.
Tyndale line
Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife.
Nevertheless Haman refrained himself, and went home; and he sent and fetched his friends and Zeresh his wife.
Nevertheless Haman refrained himself, and went home; and he sent and fetched his friends and Zeresh his wife.
Nevertheless, Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife.
Neuerthelesse Haman refrayned himselfe: and when he came home, he sent, and called for his friends, and Zeresh his wife.
Strictly literal
But Haman controlled himself, and came home; and he sent and called for his friends, and Zeresh his wife.
And Haman forceth himself, and cometh in unto his house, and sendeth, and bringeth in his friends, and Zeresh his wife,
And Haman forces himself, and comes into his house, and sends, and brings in his friends, and his wife Zeresh,
Nevertheless Haman refrained himself, and went to his house: he then sent and had his friends brought in with Zeresh his wife.
Nevertheless, Haman restrained himself and went to his own house. He sent for his friends and gathered them together, with Zeresh his wife.
From the Latin
But dissembling his anger, and returning into his house, he called together to him his friends, and Zares his wife:
Simplified
However, Haman controlled himself and he went home. There he invited his friends over. Once they and his wife Zeresh had gathered,
But controlling himself, he went to his house; and he sent for his friends and Zeresh, his wife.
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 agreement in the overall narrative, though the Septuagint's wording reflects a different emphasis on Haman's emotional state. The Septuagint captures the essence of restraint with a nuance of shame, which is less emphasized in the Hebrew.
וַיִּתְאַפַּ֣ק הָמָ֔ן וַיָּב֖וֹא אֶל־ בֵּית֑וֹ וַיִּשְׁלַ֛ח וַיָּבֵ֥א אֶת־ אֹהֲבָ֖יו וְאֶת־ זֶ֥רֶשׁ אִשְׁתּֽוֹ׃
7 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Esther 5:10
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.
אָפַק (aphaq) is a Hebrew verb meaning to hold or be strong. It primarily conveys the idea of restraining oneself or holding back, particularly in the Hithpael form. The entries emphasize its reflexive nature, indicating self-control or compulsion.
[אָפַק] vb. hold, be strong—only Hithp.
force, compel oneself
restrain oneself, refrain
base
H662 אָפַק hold, be strong
662 'aphaq aw-fak'
a primitive root; to contain, i.e. (reflex.) abstain:--force
(oneself), restrain.
אָפַק (a.phaq) — to refrain.
1) to hold, be strong, restrain, hold back
1a) (Hithpael)
1a1) to restrain oneself, refrain
1a2) to force, compel oneself
Conj | V-Hithpael-ConsecImperf-3ms — Verb · Hithpael · sequential imperfect third person masculine singularHc/Vtw3ms
הָמָן (Haman) refers to a Persian vizier known for his role as an antagonist in the Book of Esther. He is described as the son of Hammedatha and married to Zeresh, and he plotted against the Jews, ultimately facing execution. The name Haman is derived from a term meaning 'magnificent.'
הָמָן n.pr.m. Haman, favourite of Ahasuerus
base
H2001 הָמָן
2001 Haman haw-mawn'
of foreign derivation; Haman, a Persian vizier:--Haman.
הָמָן (ha.man) — Haman.
A man living at the time of Exile and Return, first mentioned at Est.3.1;
son of: Hammedatha (H4099); married to Zeresh (H2238);
father of: Parshandatha (H6577), Dalphon (H1813), Aspatha (H0630), Poratha (H6334), Adalia (H0118), Aridatha (H0743), Parmashta (H6534), Arisai (H0747), Aridai (H0742), Vaizatha (H2055)
§ Haman = "magnificent"
chief minister of Ahasuerus, enemy of Mordecai and the Jews, who plotted to kill the Jews but, being foiled by Esther, was hanged, with his family, on the gallows he had made for Mordecai
N-proper — Noun proper masculineHNpm
ha'-man (haman; Haman): A Persian noble and vizier of the empire under Xerxes. He was the enemy of Mordecai, the cousin of Esther. Mordecai, being a Jew, was unable to prostrate himself before the great official and to render to him the adoration which was due to him in accordance with Persian custom. Haman's wrath was so inflamed that one man's life seemed too mean a sacrifice, and he resolved that Mordecai's nation should perish with him. This was the cause of Haman's downfall and death. A ridiculous notion, which, though widely accepted, has no better foundation than a rabbinic suggestion or guess, represents him as a descendant of Agag, the king of Amalek, who was slain by Samuel. But the language of Scripture (1Sa 15:33) indicates that when Agag fell, he was the last of his house. Besides, why should his descendants, if any…
Haman
(of Persian origin), magnificent, the name of the vizier (i.e., the prime minister) of the Persian king Ahasuerus (Esther 3:1, etc.). He is called an “Agagite,” which seems to denote that he was descended from the royal family of the Amalekites, the bitterest enemies of the Jews, as Agag was one of the titles of the Amalekite kings. He or his parents were brought to Persia as captives taken in war. He was hanged on the gallows which he had erected for Mordecai the Jew (Esther 7:10). (See ESTHER.)
(magnificent), the chief minister or vizier of King Ahasuerus. (Esther 3:1) (B.C. 473.) After the failure of his attempt to cut off all the Jews in the Persian empire, he was hanged on the gallows which he had erected for Mordecai. The Targum and Josephus interpret the inscription of him--the Agagite --as signifying that he was of Amalekitish descent. The Jews hiss whenever his name is mentioned on the day of Purim.
A favorite of Ashasuerus, king of Persia. In order to revenge himself upon Mordecai the Jew, he plotted the extermination of all the Jews in the kingdom; but in the providence of God he as thwarted by Esther, fell into disgrace with the king, and wrought his own ruin and the upbuilding of the Jews. He is called an Agaite; and as Agag was a common name of the Amalekite kings, the Jews believe he was of that race. This would help to explain his malice against the Jews. See AMALEKITES. Similar wholesale slaughters are still plotted in Asia, and the whole narrative is confirmed and illustrated by the descriptions of eastern life furnished by modern travellers in the same region. The death of Haman took place about 485 B. C. His eventful history shows that pride goes before destruction; that the providence of God directs all things; that his people are safe in the midst of perils; and that…
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
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
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
Hc/Vhw3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
זֶ֫רֶשׁ (Zeresh) is a proper noun of Persian origin, referring specifically to the wife of Haman in the context of the Old Testament. She is first mentioned in the Book of Esther, particularly in Est. 5:10. The name is noted to mean 'gold'.
זֶ֫רֶשׁ n.pr.f. wife of Haman
base
H2238 זֶ֫רֶשׁ
2238 Zeresh zeh'-resh
of Persian origin; Zeresh, Haman's wife:--Zeresh.
זֶ֫רֶשׁ (ze.resh) — Zeresh.
A woman living at the time of Exile and Return, first mentioned at Est.5.10; married to Haman (H2001)
§ Zeresh = "gold"
the wife of Haman, the Agagite
N-proper — Noun proper feminineHNpf
ze'-resh (zeresh, "gold," from the Persian; Sosara): The wife of Haman (Es 5:10,14; 6:13), the vizier of Xerxes.
Zeresh
Star of Venus, the wife of Haman, whom she instigated to prepare a gallows for Mordecai (Esther 5:10).
(gold), the wife of Haman the Agagite. (Esther 5:10,14; 6:13) (B.C. 475.)
The wife of Haman, haughty and revengeful like him, and destined to see him and her ten sons hanging on the gallows she had designed for Mordecai the servant of God, Es 5:10-14 6:13 7:10 9:13.
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms