Ezra 6:15 — Word Study
WLCוְשֵׁיצִיא֙ בַּיְתָ֣ה דְנָ֔ה עַ֛ד י֥וֹם תְּלָתָ֖ה לִירַ֣ח אֲדָ֑ר דִּי־ הִ֣יא שְׁנַת־ שֵׁ֔ת לְמַלְכ֖וּת דָּרְיָ֥וֶשׁ מַלְכָּֽא׃ פ
BSAAnd thisdên [specific, particular] templebayith [house of worship, sacred building] was completedyᵉtsâʼ△■ [finished, brought to an end] onʻad the thirdtᵉlâth [a significant point in time] dayyôwm of the monthyᵉrach of AdarʼĂdâr△ [the twelfth month, a time of glory] in the sixthshêth yearshᵉnâh of the reignmalkûw [kingdom, period of rule] of Kingmelek DariusDârᵉyâvêsh [the ruler, monarch]
| Greek | English | Parsing |
|---|---|---|
| וְשֵׁיצִיא֙ | and it was brought forth | Conjunction, verb plural third person masculine singular |
| בַּיְתָ֣ה | house the | Noun common both singular determined, particle |
| דְנָ֔ה | this | Particle |
| עַ֛ד | until | Preposition |
| י֥וֹם | day | Noun common, both singular absolute |
| תְּלָתָ֖ה | three | Adj |
| לִירַ֣ח | of [the] month of | Preposition, noun common both singular construct |
| אֲדָ֑ר | Adar | Noun proper |
| דִּי־ | which | Conjunction |
| הִ֣יא | it | Pronoun |
| שְׁנַת־ | [was] year | Noun common, feminine singular construct |
| שֵׁ֔ת | six | Adj |
| לְמַלְכ֖וּת | of [the] reign of | Preposition, noun common feminine singular construct |
| דָּרְיָ֥וֶשׁ | Darius | Noun proper masculine |
| מַלְכָּֽא׃ פ | king the | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And this temple was completed on the third day of the month of Adar, in the sixth year of the reign of King Darius. |
| KJV | And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. |
| ASV | And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. |
| YLT | And this house hath gone out till the third day of the month Adar, that is [in] the sixth year of the reign of Darius the king. |
| WEB | This house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. |
| BBE | And the building of this house was complete on the third day of the month Adar, in the sixth year of the rule of Darius the king. |
Where they part company is in the rendering of שֵׁיצִיא — see How Translations Differ.
The main clause is followed by two prepositional phrases that provide important temporal context for the completion of the temple.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectהִיא
The sentence as the grammar sees it Open the tree ›
2 of 15 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezra 6:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Completion of the Templegenerated
Ezra 6:15 describes the completion of the temple, a pivotal event in the restoration of the Jewish community after the exile. This moment signifies not only the physical construction of a house of worship but also the spiritual renewal of the people. The dedication that follows, as seen in the surrounding verses, highlights the joy and celebration of the Israelites as they reclaim their identity and relationship with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Esther 3:7–13 | In the twelfth year of King Xerxes, in the first month, the month of Nisan, the Pur (that is, the lot) was cast before Haman to determine a day and month. And the lot fell on the twelfth month, the month of Adar. |
| 2 | Esther 8:12 | The single day appointed throughout all the provinces of King Xerxes was the thirteenth day of the twelfth month, the month of Adar. |
| 3 | Esther 9:1–15 | On the thirteenth day of the twelfth month, the month of Adar, the king’s command and edict were to be executed. On this day the enemies of the Jews had hoped to overpower them, but their plan was overturned and the Jews overpowered those who hated them. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שֵׁיצִיא, shei.Tzi'generated
The verb שֵׁיצִיא (*shei.Tzi'*) is derived from the root meaning to bring forth or finish. It indicates the completion of a task, emphasizing the act of bringing something to an end, much like the completion of the temple in this context.
This word captures the essence of finality and accomplishment. In Ezra 6:15, it conveys the significance of the temple's completion, marking a milestone in the history of Israel's worship and community life.
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 sentence centers around the verb שֵׁיצִיא, it was completed, which serves as the main action of the clause. The subject is the noun phrase בַּיְתָ֣ה, the temple, indicating what was completed.
The structure follows a straightforward order, with the completion described in relation to specific time markers — the third day of Adar and the sixth year of Darius's reign — providing clarity and context to the event.
Septuagint Backgroundgenerated
The Septuagint translates שֵׁיצִיא as ἐτέλεσαν, which also means 'they completed.' This choice reflects a direct correspondence to the Hebrew meaning while adapting it to the Greek language structure.
This translation maintains the focus on the act of completion, emphasizing the significance of the temple's establishment within the Jewish community's religious life.
In plain words — the whole versegenerated
Ezra 6:15 tells us that the temple was completed on the third day of the month of Adar, in the sixth year of King Darius's reign. This marks an important moment in the history of the Jewish people, symbolizing their return to worship and community life after exile.
Frequently Asked Questionsgenerated
The completion of the temple signifies the restoration of the Jewish community and their renewed relationship with God after the exile.
The specific timing emphasizes the fulfillment of God's promises and the importance of the temple in the religious life of the Israelites.
The surrounding verses highlight the joy and dedication of the people, showing their gratitude and commitment to God after the temple's completion.
King Darius's reign is crucial as it marks the political context in which the temple was completed, reflecting the support of the Persian kings for the rebuilding efforts.
Reflection Questionsgenerated
- What does the completion of the temple mean for the Jewish community at that time?
- How can we see God's faithfulness in the events surrounding the temple's completion?
- In what ways can we celebrate and acknowledge significant moments in our own faith journeys?
- How does understanding the historical context of this verse enhance our reading of it?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 6:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd this house was finished on the third day of the month Adar,.... The twelfth month of the year with the Jews, and answers to part of our February and part of March: which was in the sixth year of
Read John Gill on Ezra 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo.
Read Robert Jamieson on Ezra 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 6:15 And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.Ver. 15. And this house was finished] About fifteen years after that the foundation had been laid, or twenty at most. The Jews therefore either were out in their account, John 2:20, Forty and six years was this temple in building; or else they meant it of Herod’ s temple, which was long in building and beautifying, whereby he sought to ingratiate with the Jews, which yet he could never do.
Read John Trapp on Ezra 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) The third day of the month Adar, which was in the sixth year.—The event around which this part of the history revolves is dated with due care; it was on the third day of the last month of the ecclesiastical year, B.C. 516-515. Haggai (Haggai 1:15) gives the exact date of the re-commencement: the time therefore was four years five months and ten days. But, dating from the first foundation (Ezra 3:10), no less than twenty-one years had elapsed.
Read Charles John Ellicott on Ezra 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. This house was finished] The sixth year of Darius mentioned here was about A.M. 3489, twenty years after the foundation had been laid by Zerubbabel, under the reign of Cyrus.
Read AdamClarke on Ezra 6 →CambridgeThe Cambridge Bible for Schools and Colleges15. The date here given is the 3rd of Adar (the 12th month) in the 6th year of Darius (516–515). The month Adar is about equivalent to our March. The name seems to be derived from an Assyrian god ‘Adar’, which appears in such names as Adrammelech. Haggai (Haggai 1:15) mentions that the work had been recommenced on the 24th day of the 6th month (Elul = September) in the 2nd year of Darius. It had therefore been going on for nearly 4½ years. But the foundations had been laid twenty years previously, b.c. 536 (see Ezra 3:8). Another date, the 23rd of Adar, is given in 1Es 7:5. To account for this variation, it has been suggested that the last 8 days of the year would to a scribe seem best…
Read Cambridge on Ezra 6 →Albert Barnes1798–1870Barnes' Notes on the Bible“Adar” was the twelfth or last month of the Jewish year, corresponding nearly with our March. The sixth year of Darius was 516-515 B.C.
Read Albert Barnes on Ezra 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Month Adar — The twelfth, or last month of the Jewish year. Sixth year of… Darius — Having been resumed in the second year of his reign, (Ezra 4:24,) the rebuilding, after that time, took four years.
Read Daniel Denison Whedon on Ezra 6 →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 this temple was completed on the third day of the month of Adar, in the sixth year of the reign of King Darius.
This house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.
And this temple was completed on the third day of the month of Adar, in the sixth year of the reign of King Darius.
They finished this temple on the third day of the month Adar, which is the sixth year of the reign of King Darius.
Tyndale line
And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.
And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.
And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.
And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.
And this house was finished the thirde day of the moneth Adar, which was the sixt yeere of the reigne of King Darius.
Strictly literal
And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of king Darius.
And this house hath gone out till the third day of the month Adar, that is [in] the sixth year of the reign of Darius the king.
And this house has gone out until the third day of the month Adar, that is [in] the sixth year of the reign of Darius the king.
And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of king Darius.
The house was completed on the third day of the month of Adar, in the sixth year of King Darius' reign.
From the Latin
And they were finishing this house of God, until the third day of the month of Adar, which was in the sixth year of the reign of king Darius.
Simplified
The Temple was completed on the third day of the month of Adar, in the sixth year of the reign of King Darius.
And the building of this house was complete on the third day of the month Adar, in the sixth year of the rule of Darius the king.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for Ezra 6:15, with all 15 words matched in the Septuagint. This consistency indicates a strong preservation of the text across these witnesses.
וְשֵׁיצִיא֙ בַּיְתָ֣ה דְנָ֔ה עַ֛ד י֥וֹם תְּלָתָ֖ה לִירַ֣ח אֲדָ֑ר דִּי־ הִ֣יא שְׁנַת־ שֵׁ֔ת לְמַלְכ֖וּת דָּרְיָ֥וֶשׁ מַלְכָּֽא׃ פ
15 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 Ezra 6:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שֵׁיצִי (*yets'i*) is derived from the root meaning to bring out or finish. It encompasses the idea of bringing something to an end. This term appears in the context of Ezra 6:15, where it is used to convey completion.
שׁיציא Kt, שֵׁיצִי Qr vb. bring out (to an end), finish;—Ezr 6:15
ref
H3319 שׁיציא Kt, שֵׁיצִי Qr bring out (to an end), finish
3319 ytsa' yets-aw'
(Aramaic) corresponding to 3318:--finish.
see HEBREW for 03318
שֵׁיצִי (ye.tsa) — to bring forth.
(Shaphel) to bring to an end, finish, bring out to an end
Aramaic of ya.tsa (יָצָא ": come" H3318)
Adj | V-e-Perf-3ms — Conjunction · verb plural third person masculine singularAC/Vep3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
בַּ֫יִת (bayith) means 'house' and can refer to both a physical dwelling and a metaphorical house, such as the house of God. It is derived from a related Aramaic term and is used frequently in the Old Testament.
[בַּ֫יִת] 44 n.m. house
base
H1005 בַּ֫יִת
1005 bayith bah-yith
(Aramaic) corresponding to 1004:--house.
see HEBREW for 01004
בַּ֫יִת (ba.yit) — house.
1) house (of men)
2) house (of God)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
Adj — ParticleATm
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
Adj — PrepositionAR
יוֹם (yowm) means 'day' and refers to a twenty-four hour period, especially when specified by a number. It can also denote a time or period in a broader sense. The entries do not indicate any significant disagreement among lexicons.
H3118 יוֹם
3118 yowm yome
(Aramaic) corresponding to 3117; a day:--day (by day), time.
see HEBREW for 03117
יוֹם (yom) — day.
1) day
2) day always refers to a twenty-four hour period when the word is modified by a definite or cardinal number
Adj — Noun common · both singular absoluteANcbsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
תְּלָת (tlath) is an Aramaic word meaning 'three' and can also refer to 'third' as an ordinal number. It appears in various forms, including תְּלָתָה and תְּלָתָא. The entries consistently highlight its numerical significance.
תְּלָת n.m., תְּלָתָה f., three
base
H8532 תְּלָת, תְּלָתָה, תְּלָתָא
8532 tlath tel-awth'
(Aramaic) masculine tlathah (Aramaic) {tel-aw-thaw'}; or
tlatha (Aramaic) {tel-aw-thaw'}; corresponding to 7969; three
or third:--third, three.
see HEBREW for 07969
תְּלָת (te.lat) — three.
1) three
1a) three (cardinal number)
1b) third (ordinal number)
Adj — AdjAAcbsa
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
יְרַח (yrach) means 'month' in Hebrew and is noted as an Aramaic term corresponding to another word for month, יֶ֫רַח (ye.rach). The entries consistently define it as a noun referring to a month without any significant disagreement among the lexicons.
[יְרַח] n.m. month
base
H3393 יְרַח
3393 yrach yeh-rakh'
(Aramaic) corresponding to 3391; a month:--month.
see HEBREW for 03391
יְרַח (ye.rach) — month.
month
Aramaic of ye.rach (יֶ֫רַח "month" H3391)
Adj | N-ms — Preposition · noun common both singular constructAR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֲדָר (Adar) is the name of the twelfth month in the Hebrew calendar, corresponding to modern March or April. It is noted in Ezra 6:15 and is associated with the meaning 'glorious.' The term is also linked to an Aramaic form of the same word.
אֲדָר n.pr. 12th month;—Ezr 6:15.
ref
H144 אֲדָר
144 'Adar ad-awr'
(Aramaic) corresponding to 143:--Adar.
see HEBREW for 0143
אֲדָר (a.dar) — Adar.
Aramaic of a.dar (אֲדָר "Adar" H0143)
§ Adar = "glorious"
twelfth month, corresponding to modern March or April
Adj — Noun properANpt
Adar
Large, the sixth month of the civil and the twelfth of the ecclesiastical year of the Jews (Esther 3:7, 13; 8:12; 9:1, 15, 17, 19, 21). It included the days extending from the new moon of our March to the new moon of April. The name was first used after the Captivity. When the season was backward, and the lambs not yet of a paschal size, or the barley not forward enough for abib, then a month called Veadar, i.e., a second Adar, was intercalated.
[MONTH]
The twelfth month of the Hebrew ecclesiastical year, and the sixth of the civil year. In this month occurred the celebrated feast of Purim. It nearly answers to our March. As the lunar year, which the Jews follow, is shorter than the solar year by eleven days, which after three years by eleven days, which, after three years, make about a month, they then insert a thirteenth month, which they call Ve- Adar, or a second Adar. See MONTH.
high; eminent
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
הוּא is a pronoun meaning 'he,' 'she,' or 'it,' with variations in usage based on gender. It serves to emphasize or resume the subject, anticipate the subject, or affirm existence. The word appears in both masculine and feminine forms, with 14 occurrences for the masculine and 7 for the feminine.
הוּא 14 m. הִיא 7 f. pron. of 3s. he, she, it
base
H1932 הוּא, הִיא
1932 huw hoo
(Aramaic) or (feminine) hiyo (Aramaic) {he}; corresponding to
1931:--X are, it, this.
see HEBREW for 01931
הוּא (hu) — he/she/it.
1) he, she, it
1a) (emphasising and resuming subject)
1b)(anticipating subj)
1c) as demons pron
1d) (relative)
1e) (affirming existence)
APp3fs — PronounAPp3fs
שְׁנָה (shnah) means 'year' and is related to the Hebrew word שָׁנָה (shanah). It appears in both Hebrew and Aramaic contexts, with the Aramaic form corresponding to a similar meaning. The entries consistently define it as 'year' without significant disagreement.
[שְׁנָה] n.f. year (v. BH שָׁנָה, √ I. [שָׁנָה])
base
H8140 שְׁנָה year (v. BH שָׁנָה, √ I. שָׁנָה)
8140 shnah shen-aw'
(Aramaic) corresponding to 8141:--year.
see HEBREW for 08141
שְׁנָה (she.nah) — year.
year
Aramaic of sha.neh (שָׁנָה "year" H8141)
Adj — Noun common · feminine singular constructANcfsc
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
שֵׁת (shet) means 'six' and is noted as an Aramaic term corresponding to the Hebrew word for six, שֵׁשׁ (shesh). The entries confirm its use as a cardinal number without additional meanings or significant disagreements.
שֵׁת, שִׁ֑ת n.m. six
base
H8353 שֵׁת, שִׁ֑ת
8353 sheth shayth
(Aramaic) or shith (Aramaic) {sheeth}; corresponding to
8337:--six(-th).
see HEBREW for 08337
שֵׁת (shet) — six.
six (as cardinal number)
Aramaic of shesh (שֵׁשׁ "six" H8337)
Adj — AdjAAcbsa
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
Adj | N-fs — Preposition · noun common feminine singular constructAR/Ncfsc
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…
דָּֽרְיָ֫וֶשׁ (daryavesh) refers to 'Darius,' a name associated with several historical figures, particularly during the time of the Exile and Return. The entries identify Darius the Mede, the son of Ahasuerus, and Darius the son of Hystaspes, among others. The name means 'lord' and is first mentioned in Ezra 4:5 and Daniel 5:31.
דָּֽרְיָ֫וֶשׁ 15 n.pr.m.
Darius Hystaspis
‘Darius the Mede’
base
H1868 דָּֽרְיָ֫וֶשׁ, דָּֽרְיָוֵשׁ
1868 Daryavesh daw-reh-yaw-vaysh'
(Aramaic) corresponding to 1867:--Darius.
see HEBREW for 01867
דָּֽרְיָ֫וֶשׁ (dar.ya.vesh) — Darius.
A man living at the time of Exile and Return, first mentioned at Ezr.4.5
Aramaic of dar.ya.vesh (דָּֽרְיָ֫וֶשׁ "Darius" H1867H)
§ Darius = "lord"
1) Darius the Mede, the son of Ahasuerus, king of the Chaldeans, who succeeded to the Babylonian kingdom on the death of Belshazzar; probably the same as "Astyages" the last king of the Medes (538 BC) (same as dar.ya.vesh (דָּֽרְיָ֫וֶשׁ "Darius" H1867) (1))
2) Darius, the son of Hystaspes, the founder of the Perso-Arian dynasty (521 BC) (same as (2))
3) Darius II or Darius III
3a) Darius II, Nothus (Ochus) was king of Persia during the time of Nehemiah (424/3-405/4 BC). Darius II is the most probable because he is mentioned by Nehemiah and ruled during the time of Nehemiah
Adj — Noun proper masculineANpm
da-ri'-us: The name of three or four kings mentioned in the Old Testament. In the original Persian it is spelled "Darayavaush"; in Babylonian, usually "Dariamush"; in Susian(?), "Tariyamaush"; in Egyptian "Antaryuash"; on Aramaic inscriptions, d-r-y-h-w-sh or d-r-y-w-h-w-sh; in Hebrew, dareyawesh; in Greek, Dareios; in Latin, "Darius." In meaning it is probably connected with the new Persian word Dara, "king." Herodotus says it means in Greek, Erxeies, coercitor, "restrainer," "compeller," "commander."
(1) Darius the Mede (Da 6:1; 11:1) was the son of Ahasuerus (Xerxes) of the seed of the Medes (Da 9:1). He received the government of Belshazzar the Chaldean upon the death of that prince (Da 5:30,31; 6:1), and was made king over…
Darius
The holder or supporter, the name of several Persian kings. (1.) Darius the Mede (Dan. 11:1), “the son of Ahasuerus, of the seed of the Medes” (9:1). On the death of Belshazzar the Chaldean he “received the kingdom” of Babylon as viceroy from Cyrus. During his brief reign (B.C. 538-536) Daniel was promoted to the highest dignity (Dan. 6:1, 2); but on account of the malice of his enemies he was cast into the den of lions. After his miraculous escape, a decree was issued by Darius enjoining “reverence for the God of Daniel” (6:26). This king was probably the “Astyages” of the Greek historians. Nothing can, however, be with certainty affirmed regarding him. Some are of opinion that the name “Darius” is simply a name of office, equivalent to “governor,” and that the “Gobryas” of…
(lord), the name of several kings of Media and Persia. DARIUS THE MEDE, (Daniel 6:1; 11:1) "the son of Ahasuerus," (Daniel 9:1) who succeeded to the Babylonian kingdom ont he death of Belshazzar, being then sixty-two years old. (Daniel 5:31; 9:1) (B.C. 538.) Only one year of his reign is mentioned, (Daniel 9:1; 11:1) but that was of great importance for the Jews. Daniel was advanced by the king to the highest dignity, (Daniel 6:1) ff., and in his reign was cast into the lions’ den. Dan. 6. This Darius is probably the same as "Astyages," the last king of the Medes. DARIUS, the son of Hystaspes the founder of the Perso-Arian…
1. DARIUS THE MEDE
Da 5:31 9:1 11:1, was son of Astyages king of the Medes, and brother of Mandane mother of Cyrus, and of Amyit the mother of Evil-merodach and grandmother of Belshazzar: thus he was uncle, by the mother’s side, to Evil-merodach and to Cyrus. The Hebrew generally calls him Darius; the Septuagint, Artaxerxes; and Xenophon, Cyaxares. Darius dethroned Belshazzar king of the Chaldeans, and occupied the throne till his death two years after, when it reverted to the illustrious Cyrus. In his reign Daniel was cast into the lion’s den, Da 6:1-28.
2. DARIUS HYSTASPIS
Spoken of in Ezr 4:1-7:28, Haggai, and Zechariah, as the king who renewed the permission to rebuild the temple, given to the Jews by Cyrus and afterwards…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…