Esther 5:6 — Word Study
WLCוַיֹּ֨אמֶר הַמֶּ֤לֶךְ לְאֶסְתֵּר֙ בְּמִשְׁתֵּ֣ה הַיַּ֔יִן מַה־ שְּׁאֵלָתֵ֖ךְ וְיִנָּ֣תֵֽן לָ֑ךְ וּמַה־ בַּקָּשָׁתֵ֛ךְ עַד־ חֲצִ֥י הַמַּלְכ֖וּת וְתֵעָֽשׂ׃
BSAAnd as they drankmishteh their wineyayin [at the banquet of wine] the kingmelek [the royal ruler] saidʼâmar▸ to EstherʼEçtêr [the brave Jewish queen] Whatmâh [a question of inquiry] is your petitionshᵉʼêlâh [request, a loan, or something asked for] It will be givennâthan▸ [to give, put, or set something] What [is]mâh [a question of inquiry] your requestbaqqâshâh [a petition, or something asked for] Even up toʻad halfchêtsîy [the middle, a division] the kingdommalkûwth [royal power, authority, and dominion] it will be fulfilledʻâsâh▸ [to make, do, or perform something]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֨אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| הַמֶּ֤לֶךְ | the king | Particle, noun common masculine singular absolute |
| לְאֶסְתֵּר֙ | to Esther | Preposition, noun proper feminine |
| בְּמִשְׁתֵּ֣ה | at [the] feast of | Preposition, noun common masculine singular construct |
| הַיַּ֔יִן | wine | Particle, noun common masculine singular absolute |
| מַה־ | what? | Pronoun |
| שְּׁאֵלָתֵ֖ךְ | [is] petition your | Noun common feminine singular construct, suffix |
| וְיִנָּ֣תֵֽן | sp it may be given | Conjunction, verb niphal third person masculine singular |
| לָ֑ךְ | to you | Preposition, suffix |
| וּמַה־ | and what? | Conjunction, pronoun |
| בַּקָּשָׁתֵ֛ךְ | [is] request your | Noun common feminine singular construct, suffix |
| עַד־ | up to | Preposition |
| חֲצִ֥י | half of | Noun common, masculine singular construct |
| הַמַּלְכ֖וּת | the kingdom | Particle, noun common feminine singular absolute |
| וְתֵעָֽשׂ׃ | and it may be done | Conjunction, verb niphal jussive third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And as they drank their wine, the king said to Esther, “What is your petition? It will be given to you. What is your request? Even up to half the kingdom, it will be fulfilled.” |
| KJV | ¶ And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. |
| ASV | And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. |
| YLT | And the king saith to Esther, during the banquet of wine, 'What [is] thy petition? and it is given to thee; and what thy request? unto the half of the kingdom — and it is done.' |
| WEB | The king said to Esther at the banquet of wine, “What is your petition? It shall be granted you. What is your request? Even to the half of the kingdom it shall be performed.” |
| BBE | And while they were drinking wine the king said to Esther, What is your prayer? for it will be given to you and what is your request? for it will be done, even to the half of my kingdom. |
The translations agree on the meaning of שְּׁאֵלָתֵ֖ךְ — see How Translations Differ.
The sentence begins with a temporal clause, followed by the main clause and two questions, each paired with a promise of fulfillment.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 5:6
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 — Esther's Banquet with the Kinggenerated
Esther 5:6 details a moment during a banquet where King Ahasuerus inquires about Esther's desires. This scene highlights Esther's courage and the king's willingness to grant her requests, emphasizing the tension and stakes involved in her situation as a Jewish queen in a foreign land. The preceding verses set the stage for this pivotal moment, showcasing Esther's strategic planning and the unfolding drama of her people's fate.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Esther 5:3 | “What is it, Queen Esther?” the king inquired. “What is your request? Even up to half the kingdom, it will be given to you.” |
| 2 | Esther 7:2 | and as they drank their wine on that second day, the king asked once more, “Queen Esther, what is your petition? It will be given to you. What is your request? Even up to half the kingdom, it will be fulfilled.” |
| 3 | Esther 9:12 | who said to Queen Esther, “In the citadel of Susa the Jews have killed and destroyed five hundred men, including Haman’s ten sons. What have they done in the rest of the royal provinces? Now what is your petition? It will be given to you. And what further do you request? It will be fulfilled.” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שְּׁאֵלָתֵ֖ךְ, she.'e.la.Tekhgenerated
The word שְׁאֵלָה (she'elah) means 'petition' or 'request', derived from the root meaning to ask. It indicates a formal request made to someone in authority, which in this context is the king. The parsing as a feminine singular construct highlights its specificity to Esther's request.
In this verse, Esther's petition is not merely a casual inquiry; it represents a significant moment of agency where she seeks the king's favor. The word emphasizes the importance of her request in the unfolding narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, rendering the Hebrew word consistently as 'petition' or 'request'.
Sentence Structuregenerated
The main verb of the verse is וַיֹּ֨אמֶר, and he said, which governs the entire sentence. The structure includes multiple clauses that present Esther's inquiries and the king's promises, showcasing a complex interaction.
The arrangement emphasizes the king's authority and Esther's position as a queen, with the questions posed to her highlighting her pivotal role in the narrative.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֨אמֶר as εἶπεν, indicating a direct speech that aligns closely with the Hebrew. This choice reflects the translators' aim to maintain the immediacy of the king's inquiry.
The word שְּׁאֵלָתֵ֖ךְ is rendered in the Greek as a request, maintaining the essence of Esther's petition while adapting to the Greek linguistic context.
In plain words — the whole versegenerated
Esther 5:6 shows the king asking Esther what she wants during a banquet. He promises to give her whatever she requests, even up to half of his kingdom. This highlights Esther's bravery and the king's willingness to support her.
Frequently Asked Questionsgenerated
The king's offer indicates his favor towards Esther and the trust he places in her, allowing her significant agency in the royal court.
Esther's request is crucial as it pertains to the safety and future of her people, making it a matter of life and death.
Wine in this context symbolizes celebration and the intimate setting of the banquet, which serves as a backdrop for the serious discussions that follow.
This verse highlights Esther's courage and strategic thinking, as she navigates the complexities of her position to advocate for her people.
Reflection Questionsgenerated
- What can I learn from Esther's courage in approaching the king with her request?
- How do I respond when faced with difficult situations where I need to ask for help?
- What does this passage teach about the importance of timing and setting in making requests?
- In what ways can I advocate for others, as Esther did for her people?
The early church on this verse — how the Fathers read it
The commentary from Rabanus Maurus discusses the significance of Esther's petition and the virtue of patience in the context of this verse.
This postponement of the petition is not due to a fault of laziness but must be attributed to the virtue of patience, clearly indicating that the reward of the righteous and the punishment of the sinners are reserved for the future.Early Church Fathers on Esther 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Esther 5:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the king said unto Esther at the banquet of wine,.... For such it seems the banquet was she prepared; it was not properly a meal, neither dinner nor supper, but a drinking bout; or, however, it
Read John Gill on Esther 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the king said, Cause Haman to make haste, that he may do as Esther hath said. So the king and Haman came to the banquet that Esther had prepared. No JFB commentary on these verses.
Read Robert Jamieson on Esther 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAt the banquet of wine; either, 1. At the latter end of the feast, when they used to drink wine more freely, whereas in the former part most of their drink was water. Or, 2. At her banquet; which is so called, because it consisted not of meals, which probably the king had plentifully eaten before at his own table, but of fruits and wines; which banquets were very frequent among the Persians.
Read Matthew Poole on Esther 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEsther 5:6 And the king said unto Esther at the banquet of wine, What [is] thy petition? and it shall be granted thee: and what [is] thy request? even to the half of the kingdom it shall be performed.Ver. 6. And the king said unto Esther at the banquet of wine] Which seemeth to have been after the other banquet of dainties and sweetmeats, during which they drank water. Only the king had aurum potabile, a golden water prepared, which he and his eldest son alone might drink; and none else might taste of it on pain of death, τωνδεαλλωνεαντιςπιηθανατονηζημια (Athenaeus). At this latter banquet they drank wine freely one to another; and, inter poculorum laetitiam, as Josephus hath it, Eντωπατω…
Read John Trapp on Esther 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) The banquet of wine.—The continuation of the banquet of Est 5:5 : the dessert, so to speak.
Read Charles John Ellicott on Esther 5 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. The banquet of wine] At that part of the banquet when the wine was introduced.
Read AdamClarke on Esther 5 →
CambridgeThe Cambridge Bible for Schools and Colleges6. What is thy petition?] Esther having hazarded her life, the king recognises that she has some weighty reason for such an act, and in the cheerfulness induced by the banquet—a frame of mind upon which Esther had doubtless calculated—he repeats his question towards the end of the feast (see Herod. i. 133).
Read Cambridge on Esther 5 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe banquet of wine - After the meats were removed, it was customary in Persia to continue the banquet for a considerable time with fruits and wine. During this part of the feast, the king renewed his offer.
Read Albert Barnes 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
And as they drank their wine, the king said to Esther, “What is your petition? It will be given to you. What is your request? Even up to half the kingdom, it will be fulfilled.”
The king said to Esther at the banquet of wine, “What is your petition? It shall be granted you. What is your request? Even to the half of the kingdom it shall be performed.”
And as they drank their wine, the king said to Esther, “What is your petition? It will be given to you. What is your request? Even up to half the kingdom, it will be fulfilled.”
While at the banquet of wine, the king said to Esther, “What is your request? It shall be given to you. What is your petition? Ask for as much as half the kingdom, and it shall be done!”
Tyndale line
¶ And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed.
And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed.
And the king said unto Esther at the banquet of wine, What is thy petition? and it shall he granted thee: and what is thy request? even to the half of the kingdom it shall be performed.
And the king said to Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed.
And the King sayd vnto Ester at the banket of wine, What is thy petition, that it may be giuen thee? and what is thy request? it shall euen be performed vnto the halfe of the kingdome.
Strictly literal
And the king said to Esther at the banquet of wine, What is thy petition? and it shall be granted thee; and what is thy request? even to the half of the kingdom it shall be done.
And the king saith to Esther, during the banquet of wine, 'What [is] thy petition? and it is given to thee; and what thy request? unto the half of the kingdom — and it is done.'
And the king says to Esther, during the banquet of wine, “What [is] your petition? And it is given to you; and what [is] your request? To the half of the kingdom—and it is done.”
And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even if it be equal to half of the kingdom, it shall still be done.
When the wine was being served at the feast, the king said to Esther, “What is your petition? It will be granted you. What is your request? Up to half of the kingdom, it will be granted.”
From the Latin
And the king said to her, after he had drunk wine plentifully: What dost thou desire should be given thee? and for what thing askest thou? although thou shouldst ask the half of my kingdom, thou shalt have it.
Simplified
As they drank their wine, the king asked Esther, “What are you really asking for? It will be given to you. What do you want? You shall have it, as much as half my empire!”
And while they were drinking wine the king said to Esther, What is your prayer? for it will be given to you and what is your request? for it will be done, even to the half of my kingdom.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with 13 of the 15 words matched. The word order and articles differ, but the essential meaning remains consistent across both texts.
וַיֹּ֨אמֶר הַמֶּ֤לֶךְ לְאֶסְתֵּר֙ בְּמִשְׁתֵּ֣ה הַיַּ֔יִן מַה־ שְּׁאֵלָתֵ֖ךְ וְיִנָּ֣תֵֽן לָ֑ךְ וּמַה־ בַּקָּשָׁתֵ֛ךְ עַד־ חֲצִ֥י הַמַּלְכ֖וּת וְתֵעָֽשׂ׃
13 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Esther 5:6
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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…
אֶסְתֵּר (es-ter) refers to Esther, a Jewish heroine and queen of Persia, known for her pivotal role in the Book of Esther. She is described as the daughter of Abihail and the cousin and adopted daughter of Mordecai. The name is of Persian origin and means 'star.' Esther is first mentioned in Est. 2.7.
אֶסְתֵּר n.pr.f. Esther—daughter of Abihail, cousin and adopted daughter of Mordecai, of tribe of Benjamin; made queen in Vashti’s place by Ahasuerus
base
H635 אֶסְתֵּר
635 'Ecter es-tare'
of Persian derivation; Ester, the Jewish heroine:--Esther.
אֶסְתֵּר (es.ter) — Esther.
A woman living at the time of Exile and Return, first mentioned at Est.2.7;
daughter of: Abihail (H0032K); also called Hadassah at Est.2.7;
Also named: ha.das.sah (הֲדַסָּה "Hadassah" H1919)
§ Esther = "star"
the queen of Persia, heroine of the book of Esther-daughter of Abihail, cousin and adopted daughter of Mordecai, of the tribe of Benjamin, made queen by king Ahasuerus to replace divorced queen, Vashti.
Prep | N-proper — Preposition · noun proper feminineHR/Npf
es'-ter ('ecter, akin to the Zend tstara, the Sanskrit stri, the Greek aster, "a star," Esther):
Esther was a Jewish orphan, who became the queen of Xerxes, in some respects the greatest of the Persian kings. She was brought up at Susa by her cousin Mordecai, who seems to have held a position among the lower officials of the royal palace. Vashti, Xerxes' former queen, was divorced; and the most beautiful virgins from all the provinces of the empire were brought to the palace of Susa that the king might select her successor. The choice fell upon the Jewish maiden. Soon after her accession a great crisis occurred in the history of the Jews. The entire people was threatened with destruction. The name of Esther is forever bound up with the record of their deliverance. By a course of action which gives her a distinguished place among the women of the Bible, the great enemy of the Jews was…
Esther
The queen of Ahasuerus, and heroine of the book that bears her name. She was a Jewess named Hadas’sah (the myrtle), but when she entered the royal harem she received the name by which she henceforth became known (Esther 2:7). It is a Syro-Arabian modification of the Persian word satarah, which means a star. She was the daughter of Abihail, a Benjamite. Her family did not avail themselves of the permission granted by Cyrus to the exiles to return to Jerusalem; and she resided with her cousin Mordecai, who held some office in the household of the Persian king at “Shushan in the palace.” Ahasuerus having divorced Vashti, chose Esther to be his wife. Soon after this he gave Haman the Agagite, his prime minister, power and authority to kill and extirpate all the Jews throughout the Persian empire. By the interposition of Esther this…
(a star), the Persian name of HADASSAH (myrtle), daughter of Abihail, the son of Shimei, the son of Kish, a Benjamite. Esther was a beautiful Jewish maiden. She was an orphan, and had been brought up by her cousin Mordecai, who had an office in the household of Ahasuerus king of Persia --supposed to be the Xerxes of history-- and dwelt at "Shushan the palace." When Vashti was dismissed from being queen, the king chose Esther to the place on account of her beauty, not knowing her race or parentage; and on the representation of Haman the Agagite that the Jews scattered through his empire were pernicious race, he gave him full power and authority to kill them all. The means taken by Esther to avert this great calamity from her people and her kindred are fully related in the book of Esther. The Jews still commemorate this deliverance in the yearly festival Purim, on the 14th and 15th of…
A Persian name given to Hadassah, a daughter of Abihail, of the tribe of Benjamin. The family had not returned to Judea after the permission given by Cyrus, and she was born probably beyond the Tigris, and nearly five hundred years before Christ. Her parents being dead, Mordecai, her father’s brother, took care of her education. After Ahasuerus had discovered Vashti, search was made throughout Persia for the most beautiful women, and Esther was one selected. She found favor in the eyes of the king, and he married her with royal magnificence, bestowing largesses and remissions of tribute on his people. She was thus in a position which enabled her to do a signal favor to her people, then very numerous in Persia. Their deliverance is still celebrated by the Jews in the yearly festival called Purim, which was instituted at that time. The husband of Esther is supposed to have been the Xerxes…
מִשְׁתֶּה (mishteh) refers to a feast or banquet, as well as the act of drinking. It is derived from a root meaning to drink and encompasses both the act of drinking and the social gatherings associated with it. The term is noted in various contexts, including celebrations and meals.
מִשְׁתֶּה 45 n.m. 1. feast. 2. drink
base
H4960 מִשְׁתֶּה 1. feast. 2. drink
4960 mishteh mish-teh'
from 8354; drink, by implication, drinking (the act); also
(by implication) a banquet or (generally) feast:--banquet,
drank, drink, feast((-ed), -ing).
see HEBREW for 08354
מִשְׁתֶּה (mish.teh) — feast.
1) feast, drink, banquet
1a) feast, banquet
1b) drink
Aramaic equivalent: mish.teh (מִשְׁתֶּה "feast" H4961)
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…
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
שְׁאֵלָה, transliterated as sh'elah, refers to a petition or request. It can denote something asked for or demanded, and is derived from the root meaning to ask. The term appears in contexts related to requests and loans, with an Aramaic equivalent noted. Strong's entry highlights its use in 1 Samuel 1:17.
שְׁאֵלָה, [I. שֵׁלָה] n.f. request, thing asked for
base
H7596 שְׁאֵלָה, שֵׁלָה
7596 sh'elah sheh-ay-law'
or shelah (1 Samuel 1:17) {shay-law'}; from 7592; a petition;
by implication, a loan:--loan, petition, request.
see HEBREW for 07592
שְׁאֵלָה (she.e.lah) — petition.
1) request, thing asked for, demand
1a) request, petition
1b) thing asked for
Aramaic equivalent: she.e.la (שְׁאֵלָא "affair" H7595)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2fs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Niphal-Juss-3ms — Conjunction · verb niphal third person masculine singularHC/VNu3ms
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Part — Conjunction · pronounHC/Pi
בַּקָּשָׁה (baqqashah) means a request or petition. It is derived from the root word בָּקַשׁ (baqash), which relates to seeking or asking for something. The term emphasizes the act of making a request or entreaty.
[בַּקָּשָׁה] n.m. request, entreaty
base
H1246 בַּקָּשָׁה
1246 baqqashah bak-kaw-shaw'
from 1245; a petition:--request.
see HEBREW for 01245
בַּקָּשָׁה (baq.qa.shah) — request.
request, entreaty, petition
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2fs
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
חֲצִי (chetsiy) means 'half' or 'middle,' referring to a division of something into two parts. It can denote the concept of 'midnight' as well. The word is derived from a root that also relates to 'midst' or 'part.'
חֲצִי 123 n.m. half
half of anything
middle … midnight
base
H2677 חֲצִי half . half of anything
. middle … midnight
2677 chetsiy khay-tsee'
from 2673; the half or middle:--half, middle, mid(-night),
midst, part, two parts.
see HEBREW for 02673
חֲצִי (che.tsi) — half.
1) half
1a) half
1b) middle
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…
מַלְכוּת (malkuwth) refers to concepts of royalty, royal power, reign, and kingdom. It is derived from the root meaning 'to rule' and encompasses ideas of dominion and sovereignty. The term appears in various contexts within the Old Testament, emphasizing authority and governance.
מַלְכוּת n.f. royalty, royal power, reign, kingdom
royal power, dominion
reign
kingdom, realm
base
H4438 מַלְכוּת royalty, royal power, reign, kingdom
4438 malkuwth mal-kooth'
or malkuth {mal-kooth'}; or (in plural) malkuyah
{mal-koo-yah'}; from 4427; a rule; concretely, a
dominion:--empire, kingdom, realm, reign, royal.
see HEBREW for 04427
מַלְכוּת (mal.khut) — royalty.
1) royalty, royal power, reign, kingdom, sovereign power
1a) royal power, dominion
1b) reign
1c) kingdom, realm
Aramaic equivalent: mal.khu (מַלְכוּ "kingdom" H4437)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Niphal-Juss-3fs — Conjunction · verb niphal jussive third person feminine singularHC/VNj3fs
