Ezra 6:3 — Word Study
WLCבִּשְׁנַ֨ת חֲדָ֜ה לְכ֣וֹרֶשׁ מַלְכָּ֗א כּ֣וֹרֶשׁ מַלְכָּא֮ שָׂ֣ם טְעֵם֒ בֵּית־ אֱלָהָ֤א בִֽירוּשְׁלֶם֙ בַּיְתָ֣א יִתְבְּנֵ֔א אֲתַר֙ דִּֽי־ דָבְחִ֣ין דִּבְחִ֔ין וְאֻשּׁ֖וֹהִי מְסֽוֹבְלִ֑ין רוּמֵהּ֙ אַמִּ֣ין שִׁתִּ֔ין פְּתָיֵ֖הּ אַמִּ֥ין שִׁתִּֽין׃
BSAIn the firstchad [initial, beginning] yearshᵉnâh of Kingmelek CyrusKôwresh [the Persian monarch] heKôwresh issuedsûwm a decree [concerning]ṭᵉʻêm [a royal command, proclamation] the housebayith [temple, place of worship] of Godʼĕlâhh [Elohim, the supreme Creator] in JerusalemYᵉrûwshâlêm [the city of peace, teaching of peace] Let the housebayith be rebuiltbᵉnâʼ [restored, reconstructed] as a placeʼăthar fordîy offeringdᵉbach△ sacrificesdᵉbach△ [a location for atonement, worship] and let its foundationsʼôsh [base, starting point] be firmly laidçᵉbal△ [strongly established, securely founded] It is to be sixtyshittîyn [a multiple of ten] cubitsʼammâh [an ancient unit of measurement, roughly 18 inches long] highrûwm [and] sixtyshittîyn cubitsʼammâh widepᵉthay [broad, expansive]
| Greek | English | Parsing |
|---|---|---|
| בִּשְׁנַ֨ת | in year | Preposition, noun common feminine singular construct |
| חֲדָ֜ה | one | Adj |
| לְכ֣וֹרֶשׁ | of Cyrus | Preposition, noun proper masculine |
| מַלְכָּ֗א | king the | Noun common both singular determined, particle |
| כּ֣וֹרֶשׁ | Cyrus | Noun proper masculine |
| מַלְכָּא֮ | king the | Noun common both singular determined, particle |
| שָׂ֣ם | he made | Verb, Qal, perfect third person masculine singular |
| טְעֵם֒ | a decree | Noun common, both singular absolute |
| בֵּית־ | [the] house of | Noun common, both singular construct |
| אֱלָהָ֤א | God | Noun common both singular determined, particle |
| בִֽירוּשְׁלֶם֙ | in Jerusalem | Preposition, noun proper |
| בַּיְתָ֣א | house the | Noun common both singular determined, particle |
| יִתְבְּנֵ֔א | let it be built | Verb third, person masculine singular |
| אֲתַר֙ | a place | Noun common, both singular absolute |
| דִּֽי־ | which | Conjunction |
| דָבְחִ֣ין | [they were] sacrificing | Verb, Qal, participle (active) masculine plural |
| דִּבְחִ֔ין | sacrifices | Noun common, masculine plural absolute |
| וְאֻשּׁ֖וֹהִי | and foundations its | Conjunction, noun common masculine plural construct, suffix |
| מְסֽוֹבְלִ֑ין | [be] retained | Verb, Piel, participle (active) masculine plural |
| רוּמֵהּ֙ | height its | Noun common both singular construct, suffix |
| אַמִּ֣ין | cubits | Noun common, masculine plural absolute |
| שִׁתִּ֔ין | sixty | Adj |
| פְּתָיֵ֖הּ | width its | Noun common both singular construct, suffix |
| אַמִּ֥ין | cubits | Noun common, masculine plural absolute |
| שִׁתִּֽין׃ | sixty | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the first year of King Cyrus, he issued a decree concerning the house of God in Jerusalem: Let the house be rebuilt as a place for offering sacrifices, and let its foundations be firmly laid. It is to be sixty cubits high and sixty cubits wide, |
| KJV | In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits; |
| ASV | In the first year of Cyrus the king, Cyrus the king made a decree: Concerning the house of God at Jerusalem, let the house be builded, the place where they offer sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits; |
| YLT | 'In the first year of Cyrus the king, Cyrus the king hath made a decree concerning the house of God in Jerusalem: the house let be builded in the place where they are sacrificing sacrifices, and its foundations strongly laid; its height sixty cubits, its breadth sixty cubits; |
| WEB | In the first year of Cyrus the king, Cyrus the king made a decree: Concerning God’s house at Jerusalem, let the house be built, the place where they offer sacrifices, and let its foundations be strongly laid, with its height sixty cubits and its width sixty cubits; |
| BBE | In the first year of Cyrus the king, Cyrus the king made an order: In connection with the house of God at Jerusalem, let the house be put up, the place where they make offerings, and let the earth for the bases be put in place; let it be sixty cubits high and sixty cubits wide; |
All translations agree on the term טְעֵם — see How Translations Differ.
The main clause is supported by several subordinate phrases detailing the decree's content and specifications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׂים
The sentence as the grammar sees it Open the tree ›
3 of 25 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 6:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Decree of Cyrusgenerated
Ezra 6:3 describes the decree issued by King Cyrus regarding the reconstruction of the house of God in Jerusalem. This decree marks a significant moment in the return of the Israelites from exile, allowing them to restore their place of worship. The context emphasizes the importance of the temple as a central location for sacrifices and worship, reflecting the Israelites' commitment to their faith and heritage.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 1:1–4 | In the first year of Cyrus king of Persia, to fulfill the word of the LORD spoken through Jeremiah, the LORD stirred the spirit of Cyrus king of Persia to send a proclamation throughout his kingdom and to put it in writing as follows: |
| 2 | Ezra 5:13–15 | In his first year, however, Cyrus king of Babylon issued a decree to rebuild this house of God. |
| 3 | 2 Chronicles 36:22–23 | In the first year of Cyrus king of Persia, to fulfill the word of the LORD spoken through Jeremiah, the LORD stirred the spirit of Cyrus king of Persia to send a proclamation throughout his kingdom and to put it in writing as follows: |
| 4 | Deuteronomy 12:5–6 | Instead, you must seek the place the LORD your God will choose from among all your tribes to establish as a dwelling for His Name, and there you must go. |
| 5 | 2 Chronicles 2:6 | But who is able to build a house for Him, since the heavens, even the highest heavens, cannot contain Him? Who then am I, that I should build a house for Him, except as a place to burn sacrifices before Him? |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — טְעֵם, te.'Emgenerated
The word טְעֵם (te'em) means 'decree' or 'command.' It is derived from a root that conveys the idea of judgment or taste, indicating a formal proclamation with authority. In this verse, it refers specifically to the royal command issued by Cyrus concerning the rebuilding of the temple.
This term is significant as it underscores the authority behind the command to rebuild the house of God. The parsing indicates that it is a common noun in the singular form, emphasizing the specific decree that is being referenced.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the term decree.
Sentence Structuregenerated
The main verb of the verse is שָׂם, sam, meaning 'he made' or 'he set.' This verb governs the structure of the sentence, which includes several noun phrases and clauses describing the decree and its implications.
The sentence structure emphasizes the action taken by Cyrus, with multiple phrases detailing the decree's content, including the specifications for the house of God and its intended purpose.
Septuagint Backgroundgenerated
The Septuagint translates טְעֵם as γνώμην (gnōmēn), which conveys a sense of judgment or opinion. This choice reflects the authoritative nature of the decree.
This translation choice shows a narrowing of the Hebrew meaning, focusing on the authoritative proclamation rather than the broader implications of taste or flavor.
In plain words — the whole versegenerated
Ezra 6:3 tells us that in the first year of King Cyrus, he issued a decree to rebuild the house of God in Jerusalem. This decree specifies the dimensions for the temple, highlighting its importance as a place for sacrifices and worship.
Frequently Asked Questionsgenerated
Cyrus decreed that the house of God in Jerusalem should be rebuilt, establishing its dimensions and purpose for sacrifices.
The rebuilding signifies the restoration of worship and the return of the Israelites to their homeland after exile.
The house is to be sixty cubits high and sixty cubits wide, indicating its grandeur and importance.
This decree connects to previous efforts to rebuild the temple and the challenges faced by the Israelites during their return.
Reflection Questionsgenerated
- What does the decree from Cyrus reveal about God's providence in the return of the exiles?
- How can we apply the concept of rebuilding and restoration in our own lives?
- What significance does the house of God hold in our worship today?
- In what ways can we support efforts to restore places of worship in our communities?
The early church on this verse — how the Fathers read it
Bede comments on the significance of the foundations laid for the temple, noting the importance of the measurements in the context of both the earlier and later temples.
And as for laying the supporting foundations, etc., it is not for us to explain; because neither in the earlier building of the temple nor in the later one is any of these measurements or such work found.Early Church Fathers on Ezra 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 6:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the first year of Cyrus the king; the same Cyrus the king made a decree concerning the house of God at Jerusalem, let the house be builded,.... See Ezra 1:1, the place where they offered
Read John Gill on Ezra 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the
Read Robert Jamieson on Ezra 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe did not command them to make it so large, for he left the ordering of the proportions of the building to their skill and choice; but he restrained them that they should make it no larger, lest they should hereafter make use of it to other purposes against himself: but those proportions differ much from those of Solomon’ s temple, which was but thirty cubits high, only the porch was one hundred and twenty cubits high, and but twenty cubits in breadth. Either therefore Solomon’ s cubits were sacred cubits, which were larger than the other, and these were but common cubits; or the sixty cubits of height are meant only of the porch, which he would not have to be so high and magnificent as…
Read Matthew Poole on Ezra 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 6:3 In the first year of Cyrus the king [the same] Cyrus the king made a decree [concerning] the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, [and] the breadth thereof threescore cubits;Ver. 3. The height thereof threescore cubits] Yet was it less than Solomon’ s temple, Haggai 2:3 Ezra 3:12. Solomon’ s cubits therefore were longer (likely) than these here mentioned.
Read John Trapp on Ezra 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Strongly laid.—“Thy foundation shall be laid” (Isaiah 44:28). The decree adds a word that signifies “with sufficient support.”
Read Charles John Ellicott on Ezra 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The height thereof threescore cubits] This was much larger than the temple of Solomon. This was sixty cubits high, and sixty cubits broad; whereas Solomon's was only twenty cubits broad, and thirty cubits high.
Read AdamClarke on Ezra 6 →CambridgeThe Cambridge Bible for Schools and Colleges3. the same Cyrus the king] R.V. Cyrus the king. See Ezra 5:13. made a decree concerning the house of God at Jerusalem, Let &c.] R.V. made a decree; concerning &c., let &c. The words ‘concerning the house of God at Jerusalem’ form a kind of heading to the memorandum, of which what follows is a transcript. where they offered sacrifices] R.V. where they offer sacrifices. and let the foundations thereof be strongly laid] The meaning of these words in the original is very uncertain They have been variously rendered, (1) ‘and let them set up its foundations’ (active), (2) ‘And let its foundations be set up’ (passive): but neither rendering gives any fresh idea to the preceding clause. (3) The…
Read Cambridge on Ezra 6 →Albert Barnes1798–1870Barnes' Notes on the BibleIt is difficult to reconcile the dimentions here with expressions in Zechariah Zechariah 4:10, Haggai Haggai 2:3, and even Ezra Ezra 3:12, which imply that the second temple was smaller than the first (compare 1 Kings 6:2).
Read Albert Barnes 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
In the first year of King Cyrus, he issued a decree concerning the house of God in Jerusalem: Let the house be rebuilt as a place for offering sacrifices, and let its foundations be firmly laid. It is to be sixty cubits high and sixty cubits wide,
In the first year of Cyrus the king, Cyrus the king made a decree: Concerning God’s house at Jerusalem, let the house be built, the place where they offer sacrifices, and let its foundations be strongly laid, with its height sixty cubits and its width sixty cubits;
In the first year of King Cyrus, he issued a decree concerning the house of God in Jerusalem: Let the house be rebuilt as a place for offering sacrifices, and let its foundations be firmly laid. It is to be sixty cubits high and sixty cubits wide,
In the first year of his reign, King Cyrus gave orders concerning the temple of God in Jerusalem: ‘Let the temple be rebuilt as a place where sacrifices are offered. Let its foundations be set in place. Its height is to be ninety feet and its width ninety feet,
Tyndale line
In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits;
In the first year of Cyrus the king, Cyrus the king made a decree: Concerning the house of God at Jerusalem, let the house be builded, the place where they offer sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits;
In the first year of Cyrus the king, Cyrus the king made a decree; Concerning the house of God at Jerusalem, let the house be builded, the place where they offer sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits;
In the first year of Cyrus the king, the same Cyrus the king made a decree concerning the house of God at Jerusalem, Let the house be built, the place where they offered sacrifices, and let the foundations of it be strongly laid; the hight of it sixty cubits, and the breadth of it sixty cubits;
IN THE FIRST yeere of King Cyrus, King Cyrus made a decree for the house of God in Ierusalem, Let the house be buylt, euen the place where they offred sacrifices, and let the walles thereof be ioyned together: let the height thereof be three score cubites, and the breadth thereof three score cubites,
Strictly literal
In the first year of king Cyrus, king Cyrus made a decree [concerning] the house of God at Jerusalem: Let the house be built for a place where they offer sacrifices, and let its foundations be solidly laid; its height sixty cubits, its breadth sixty cubits,
'In the first year of Cyrus the king, Cyrus the king hath made a decree concerning the house of God in Jerusalem: the house let be builded in the place where they are sacrificing sacrifices, and its foundations strongly laid; its height sixty cubits, its breadth sixty cubits;
“In the first year of Cyrus the king, Cyrus the king has made a decree concerning the house of God in Jerusalem: let the house be built in the place where they are sacrificing sacrifices, and its foundations strongly laid; its height sixty cubits, its breadth sixty cubits;
In the first year of king Cyrus, king Cyrus gave an order concerning the house of God at Jerusalem, Let the house be built, the place where they used to offer sacrifices, and let its foundations be strongly laid: its height shall be sixty cubits, its breadth sixty cubits,
“In the first year of King Cyrus, Cyrus issued a decree about the house of God in Jerusalem: 'Let the house be rebuilt as a place for sacrifice, let its foundations be laid, let its height be sixty cubits, and its width sixty cubits,
From the Latin
In the first year of Cyrus the king: Cyrus the king decreed, that the house of God should be built, which is in Jerusalem, in the place where they may offer sacrifices, and that they lay the foundations that may support the height of threescore cubits, and the breadth of threescore cubits,
Simplified
In the first year of King Cyrus, he issued a decree regarding God's Temple in Jerusalem: Let the Temple be rebuilt as a place where sacrifices are offered, and ensure it has strong foundations. Make it sixty cubits high and sixty cubits wide,
In the first year of Cyrus the king, Cyrus the king made an order: In connection with the house of God at Jerusalem, let the house be put up, the place where they make offerings, and let the earth for the bases be put in place; let it be sixty cubits high and sixty cubits wide;
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 on the wording of this verse, with 23 of the 25 words matched. The Dead Sea Scrolls show some restoration but align closely with the Masoretic Text in meaning.
בִּשְׁנַ֨ת חֲדָ֜ה לְכ֣וֹרֶשׁ מַלְכָּ֗א כּ֣וֹרֶשׁ מַלְכָּא֮ שָׂ֣ם טְעֵם֒ בֵּית־ אֱלָהָ֤א בִֽירוּשְׁלֶם֙ בַּיְתָ֣א יִתְבְּנֵ֔א אֲתַר֙ דִּֽי־ דָבְחִ֣ין דִּבְחִ֔ין וְאֻשּׁ֖וֹהִי מְסֽוֹבְלִ֑ין רוּמֵהּ֙ אַמִּ֣ין שִׁתִּ֔ין פְּתָיֵ֖הּ אַמִּ֥ין שִׁתִּֽין׃
23 of the 25 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.
[בשנת] [חדה] [לכורש] [מלכ] [א] [כורש] [מלכ] [א] [שם] טעם בית אלה א בירושלם בית [א] [יתבנא] [אתר] [די] [דבחין] [דבחין] [ואשו׳הי] [מסובלין] רומ׳ה אמין שתין פתי׳ה אמין שתין
9 words on the leather — 3 partly restored, 17 supplied entire by an editor.
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 6:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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 | N-fs — Preposition · noun common feminine singular constructAR/Ncfsc
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…
The Hebrew word חַד (*chad*) means 'one' and can function as both a numeral and an indefinite article. It is derived from a related Aramaic term and conveys the idea of singularity or being first. The entries indicate its use in various contexts, including as an adverb meaning 'at once'.
H2298 חַד
2298 chad khad
(Aramaic) corresponding to 2297; as card. one; as article
single; as an ordinal, first; adverbially, at once:--a, first,
one, together.
see HEBREW for 02297
חַד (chad) — one.
1) one (number)
1a) one
1b) a (indefinite article)
Adj — AdjAAcbsa
wun.
See NUMBER.
כּ֫וֹרֶשׁ (Kowresh) refers to Cyrus, the king of Persia, known for allowing the Israelite exiles to return to Jerusalem. The name is derived from Aramaic and is linked to the Hebrew word for 'furnace.' He is first mentioned in 2 Chronicles 36:22, and his significance is noted in various contexts related to the Divided Monarchy.
כּ֫וֹרֶשׁ 9 n.pr.m. Cyrus (BH id.)
base
H3567 כּ֫וֹרֶשׁ
3567 Kowresh ko'-resh
(Aramaic) corresponding to 3566:--Cyrus.
see HEBREW for 03566
כּ֫וֹרֶשׁ (ko.resh) — Cyrus.
A man living at the time of Divided Monarchy, first mentioned at 2Ch.36.22;
son of: Gedaliah (H1436H)
Aramaic of ko.resh (כּ֫וֹרֶשׁ "Cyrus" H3566)
§ Cyrus = "posses thou the furnace"
the king of Persia and conqueror of Babylon; first ruler of Persia to make a decree allowing the Israelite exiles to return to Jerusalem
Adj | N-proper — Preposition · noun proper masculineAR/Npm
si'-rus (koresh; Old Persian Kurus; Babylonian Kur(r)as, Kur(r)asu; Greek Kuros, 2Ch 36:22, etc.):
1. Genealogy of Cyrus
2. His Country, Ansan or Anzan
3. His Origin (Herodotus)
4. His Origin (Xenophon)
5. His Origin (Nicolaus of Damascus)
6. His Origin (Ctesias)
7. Babylonian Records of His Reign--the Cylinder of Nabonidus 8. The Babylonian Chronicle
9. The Babylonian Chronicle--The Capture of Babylon
10. The Cylinder of Cyrus
11. Cyrus' History from Greek Sources
12. The Massagetae
13. The Sacae, Berbices, etc.
14. Doubt as to the Manner of His Death
15. Cyrus' Reputation
16. Why Did the Babylonians Accept Him?
17. Cyrus and the Jews
18. Cyrus in Persia--His Bas-relief
1. Genealogy of Cyrus:
The son of the earlier Cambyses, of the royal race of the Achemenians. His genealogy, as given by himself, is as follows: "I am Cyrus, king of the host, the…
Cyrus
(Heb. Ko’resh), the celebrated “King of Persia” (Elam) who was conqueror of Babylon, and issued the decree of liberation to the Jews (Ezra 1:1, 2). He was the son of Cambyses, the prince of Persia, and was born about B.C. 599. In the year B.C. 559 he became king of Persia, the kingdom of Media being added to it partly by conquest. Cyrus was a great military leader, bent on universal conquest. Babylon fell before his army (B.C. 538) on the night of Belshazzar’s feast (Dan. 5:30), and then the ancient dominion of Assyria was also added to his empire (cf., “Go up, O Elam”, Isa.21:2).
(the sun), the founder of the Persian empire --see (2 Chronicles 36:22,23; Daniel 6:28; 10:1,13) --was, according to the common legend, the son of Cambyses, a Persian of the royal family of the Achaemenidae. When he grew up to manhood his courage and genius placed him at the head of the Persians. His conquests were numerous and brilliant. He defeated and captured the Median king B.C. 559. In B.C. 546 (?) he defeated Croesus, and the kingdom of lydia was the prize of his success. Babylon fell before his army, and the ancient dominions of Assyria were added to his empire B.C. 538. The prophet Daniel’s home for a time was at his court. (Daniel 6:28) The edict of Cyrus for the rebuilding of the temple, (
Son of Cambyses king of Persia, and Mandane, daughter of Astyages king of the Medes. He aided his uncle Cyaxares (called "Darius the Mede" in the Bible) in conquering Asia Minor, and afterwards their joint forces captured Babylon and overran the Assyrian empire. He married his cousin, the daughter of Cyaxares, and thus at length inherited and united the crowns of Persia Media. Cyrus was foretold by the prophet Isaiah, Isa 44:28 45:1-7, as the deliverer and restorer of Judah, as he proved to be, 2Ch 36:22,23 Ezr 1:1-4. The prophet Daniel was his favorite minister, Da 6:28.
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…
כּ֫וֹרֶשׁ (Kowresh) refers to Cyrus, the king of Persia, known for allowing the Israelite exiles to return to Jerusalem. The name is derived from Aramaic and is linked to the Hebrew word for 'furnace.' He is first mentioned in 2 Chronicles 36:22, and his significance is noted in various contexts related to the Divided Monarchy.
כּ֫וֹרֶשׁ 9 n.pr.m. Cyrus (BH id.)
base
H3567 כּ֫וֹרֶשׁ
3567 Kowresh ko'-resh
(Aramaic) corresponding to 3566:--Cyrus.
see HEBREW for 03566
כּ֫וֹרֶשׁ (ko.resh) — Cyrus.
A man living at the time of Divided Monarchy, first mentioned at 2Ch.36.22;
son of: Gedaliah (H1436H)
Aramaic of ko.resh (כּ֫וֹרֶשׁ "Cyrus" H3566)
§ Cyrus = "posses thou the furnace"
the king of Persia and conqueror of Babylon; first ruler of Persia to make a decree allowing the Israelite exiles to return to Jerusalem
Adj — Noun proper masculineANpm
si'-rus (koresh; Old Persian Kurus; Babylonian Kur(r)as, Kur(r)asu; Greek Kuros, 2Ch 36:22, etc.):
1. Genealogy of Cyrus
2. His Country, Ansan or Anzan
3. His Origin (Herodotus)
4. His Origin (Xenophon)
5. His Origin (Nicolaus of Damascus)
6. His Origin (Ctesias)
7. Babylonian Records of His Reign--the Cylinder of Nabonidus 8. The Babylonian Chronicle
9. The Babylonian Chronicle--The Capture of Babylon
10. The Cylinder of Cyrus
11. Cyrus' History from Greek Sources
12. The Massagetae
13. The Sacae, Berbices, etc.
14. Doubt as to the Manner of His Death
15. Cyrus' Reputation
16. Why Did the Babylonians Accept Him?
17. Cyrus and the Jews
18. Cyrus in Persia--His Bas-relief
1. Genealogy of Cyrus:
The son of the earlier Cambyses, of the royal race of the Achemenians. His genealogy, as given by himself, is as follows: "I am Cyrus, king of the host, the…
Cyrus
(Heb. Ko’resh), the celebrated “King of Persia” (Elam) who was conqueror of Babylon, and issued the decree of liberation to the Jews (Ezra 1:1, 2). He was the son of Cambyses, the prince of Persia, and was born about B.C. 599. In the year B.C. 559 he became king of Persia, the kingdom of Media being added to it partly by conquest. Cyrus was a great military leader, bent on universal conquest. Babylon fell before his army (B.C. 538) on the night of Belshazzar’s feast (Dan. 5:30), and then the ancient dominion of Assyria was also added to his empire (cf., “Go up, O Elam”, Isa.21:2).
(the sun), the founder of the Persian empire --see (2 Chronicles 36:22,23; Daniel 6:28; 10:1,13) --was, according to the common legend, the son of Cambyses, a Persian of the royal family of the Achaemenidae. When he grew up to manhood his courage and genius placed him at the head of the Persians. His conquests were numerous and brilliant. He defeated and captured the Median king B.C. 559. In B.C. 546 (?) he defeated Croesus, and the kingdom of lydia was the prize of his success. Babylon fell before his army, and the ancient dominions of Assyria were added to his empire B.C. 538. The prophet Daniel’s home for a time was at his court. (Daniel 6:28) The edict of Cyrus for the rebuilding of the temple, (
Son of Cambyses king of Persia, and Mandane, daughter of Astyages king of the Medes. He aided his uncle Cyaxares (called "Darius the Mede" in the Bible) in conquering Asia Minor, and afterwards their joint forces captured Babylon and overran the Assyrian empire. He married his cousin, the daughter of Cyaxares, and thus at length inherited and united the crowns of Persia Media. Cyrus was foretold by the prophet Isaiah, Isa 44:28 45:1-7, as the deliverer and restorer of Judah, as he proved to be, 2Ch 36:22,23 Ezr 1:1-4. The prophet Daniel was his favorite minister, Da 6:28.
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
ANcbsd/Ta — 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…
The Hebrew word שׂוּם (suwm) means to set, make, or appoint. It includes various nuances such as to fix or lay down a decree. The entries indicate that it can be used in different grammatical forms, including P'al and Ithp'al, suggesting both active and passive meanings.
[שׂוּם], שִׂים vb. set, make
Pe.
make
make, appoint
set, fix
Pe‛îl from me a decree is made
Hithpe. be made
base
H7761 שׂוּם, שִׂים
7761 suwm soom
(Aramaic) corresponding to 7760:--+ command, give, lay,
make, + name, + regard, set.
see HEBREW for 07760
שׂוּם (sum) — to set: make.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: put/give.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: appoint.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
טְעֵם (t`em) refers to taste and judgment, encompassing both subjective and objective aspects. It can also denote a command or report. The word is derived from related roots, indicating a range of meanings that includes flavor, wisdom, and decree.
טְעֵם 30 n.m. taste, judgment, command
base
H2942 טְעֵם, טַעַם
2942 t`em teh-ame'
(Aramaic) from 2939, and equivalent to 2941; properly,
flavor; figuratively, judgment (both subjective and
objective); hence, account (both subj. and obj.):--+
chancellor, + command, commandment, decree, + regard, taste,
wisdom.
see HEBREW for 02939
see HEBREW for 02941
טְעֵם (te.em) — command.
1) report, taste
1a) taste
1b) report
Adj — Noun common · both singular absoluteANcbsa
בַּ֫יִת (bayith) means 'house' and can refer to both a physical dwelling and a metaphorical house, such as the house of God. It is derived from a related Aramaic term and is used frequently in the Old Testament.
[בַּ֫יִת] 44 n.m. house
base
H1005 בַּ֫יִת
1005 bayith bah-yith
(Aramaic) corresponding to 1004:--house.
see HEBREW for 01004
בַּ֫יִת (ba.yit) — house.
1) house (of men)
2) house (of God)
Adj — Noun common · both singular constructANcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
יְרוּשָׁלִַ֫ם (Yruwshalem) refers to Jerusalem, the capital of Judah and a significant city in Palestine. It is noted as meaning 'teaching of peace' and is derived from an Aramaic form. The entries consistently identify it as a proper noun and a location.
יְרוּשְׁלֵם 25 n.pr.loc. Jerusalem
base
H3390 יְרוּשְׁלֵם, יְרוּשָׁלֵם
3390 Yruwshalem yer-oo-shaw-lame'
(Chald)
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.lem) — Jerusalem.
Aramaic of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Adj | N-proper — Preposition · noun properAR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
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…
בְּנָה (bna') means 'to build' and has forms indicating both active and passive constructions, such as 'to build' and 'to be built.' The entries suggest a straightforward application in contexts related to construction or creation.
[בְּנָה, בְּנָא] vb. build
Pe. build
Hithpe. be built
base
H1124 בְּנָה, בְּנָא
1124 bna' ben-aw'
(Aramaic) or bnah (Aramaic) {ben-aw'}; corresponding to 1129;
to build:--build, make.
see HEBREW for 01129
בְּנָה (be.nah) — to build.
1) to build
1a) (P'al) to build
1b) (Ithp'il) to be built
Adj — Verb third · person masculine singularAVui3ms
אֲתַר (athar) primarily means 'place' and can also function adverbially to indicate 'after.' It is derived from a root related to another Hebrew word. The entries consistently emphasize its meaning related to location.
אֲתַר n.m. place
base
H870 אֲתַר
870 'athar ath-ar'
(Aramaic) from a root corresponding to that of 871; a place;
(adverb) after:--after, place.
see HEBREW for 0871
אֲתַר (a.tar) — place.
track, place
Adj — Noun common · both singular absoluteANcbsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
דְּבַח (debach) is an Aramaic verb meaning 'to sacrifice,' specifically referring to the offering of an animal. It corresponds to the Hebrew word זָבַח (zavach, H2076). The term appears in Ezra 6:3.
[דְּבַח] vb. sacrifice;—Pe. Ezr 6:3
ref
H1684 דְּבַח
1684 dbach deb-akh'
(Aramaic) corresponding to 2076; to sacrifice (an
animal):--offer (sacrifice).
see HEBREW for 02076
דְּבַח (de.vach) — to sacrifice.
(P'al) to sacrifice
Aramaic of za.vach (זָבַח "to sacrifice" H2076)
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
דְּבַח (*de.vach*) means 'sacrifice' in Aramaic, derived from a root related to the Hebrew word for 'altar' (מִזְבֵּחַ, *miz.be.ach*). The term appears in Ezra 6:3, where it refers to a type of offering.
[דְּבַח] n.[m.] sacrifice;—pl. abs. Ezr 6:3.
ref
H1685 דִּבַח, דְּבַח
1685 dbach deb-akh'
(Aramaic) from 1684; a sacrifice:--sacrifice.
see HEBREW for 01684
דְּבַח (de.vach) — sacrifice.
sacrifice
Aramaic of miz.be.ach (מִזְבֵּחַ "altar" H4196)
Adj — Noun common · masculine plural absoluteANcmpa
אֹשׁ (osh) means 'foundation' or 'base' in Hebrew. It is noted as an Aramaic term corresponding to another word for foundation, אָשְׁיָה (ash-yah). The entries consistently define it in this way, with no significant disagreement among the lexicons.
[אֹשׁ] n.m. foundation
base
H787 אֹשׁ
787 'osh ohsh
(Aramaic) corresponding (by transposition and abbreviation)
to 803; a foundation:--foundation.
see HEBREW for 0803
אֹשׁ (osh) — foundation.
foundation
Aramaic of a.shu.yah (אָשְׁיָה "foundation" H0803)
Adj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp3ms
סְבַל (se.val) means to bear or carry a load. The entries indicate that it is a verb, with a participle form meaning 'laid.' It is related to the Aramaic word for 'to erect.' There are no significant disagreements among the lexicons.
[סְבַל] vb. bear, carry a load
base
H5446 סְבַל
5446 cbal seb-al'
(Aramaic) corresponding to 5445; to erect:--strongly laid.
see HEBREW for 05445
סְבַל (se.val) — to bear.
1) to bear a load
1a) (Poal) laid (participle)
Adj — Verb · Piel · participle (active) masculine pluralAVprmpa
רוּם (ruwm) means 'height' in Hebrew and is derived from an Aramaic root. The entries consistently define it as referring to altitude or height, with no significant disagreement among the lexicons.
[רוּם] n.m. height
base
H7314 רוּם
7314 ruwm room
(Aramaic) from 7313; (literally) altitude:--height.
see HEBREW for 07313
רוּם (rum) — height.
height
Aramaic of rum (רוּם "height" H7312)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3fs
אַמָּה (ammah) means 'cubit,' a unit of measurement based on the length of the forearm, approximately 18 inches (0.5 meters). The word is noted in both Hebrew and Aramaic contexts, with references to its use in measuring distance.
[אַמָּה] n.f. cubit
base
H521 אַמָּה
521 'ammah am-maw'
(Aramaic) corresponding to 520:--cubit.
see HEBREW for 0520
אַמָּה (am.mah) — cubit.
cubit-a measure of distance (the forearm), roughly 18 in (. 5 m)
Aramaic of am.mah (אַמָּה "cubit" H0520A)
Adj — Noun common · masculine plural absoluteANcmpa
שִׁתִּין (shittiyn) is an Aramaic word meaning 'sixty' or 'threescore.' It is derived from the Hebrew word for sixty, שִׁשִּׁים (shishim). The entries consistently define it as a numerical term without significant disagreement.
שִׁתִּין n.indecl. sixty
base
H8361 שִׁתִּין
8361 shittiyn shit-teen'
(Aramaic) corresponding to 8346 (compare 8353);
sixty:--threescore.
see HEBREW for 08346
see HEBREW for 08353
שִׁתִּין (shit.tin) — sixty.
sixty, threescore
Aramaic of shish.shim (שִׁשִּׁים "sixty" H8346)
Adj — AdjAAcmpa
siks'-ti (shishshim; hexekonta).
See NUMBER.
פְּתָי (pthay) refers to 'breadth' or 'width' in Hebrew. It is derived from a root that corresponds to another word meaning 'open.' The entries consistently define it as a noun related to dimensions, with no significant disagreement among the lexicons.
[פְּתָי] n.[m.] breadth
base
H6613 פְּתָי, פְּתַי
6613 pthay peth-ah'-ee
(Aramaic) from a root corresponding to 6601; open, i.e. (as
noun) width:--breadth.
see HEBREW for 06601
פְּתָי (pe.tay) — breadth.
width, breadth
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3fs
אַמָּה (ammah) means 'cubit,' a unit of measurement based on the length of the forearm, approximately 18 inches (0.5 meters). The word is noted in both Hebrew and Aramaic contexts, with references to its use in measuring distance.
[אַמָּה] n.f. cubit
base
H521 אַמָּה
521 'ammah am-maw'
(Aramaic) corresponding to 520:--cubit.
see HEBREW for 0520
אַמָּה (am.mah) — cubit.
cubit-a measure of distance (the forearm), roughly 18 in (. 5 m)
Aramaic of am.mah (אַמָּה "cubit" H0520A)
Adj — Noun common · masculine plural absoluteANcmpa
שִׁתִּין (shittiyn) is an Aramaic word meaning 'sixty' or 'threescore.' It is derived from the Hebrew word for sixty, שִׁשִּׁים (shishim). The entries consistently define it as a numerical term without significant disagreement.
שִׁתִּין n.indecl. sixty
base
H8361 שִׁתִּין
8361 shittiyn shit-teen'
(Aramaic) corresponding to 8346 (compare 8353);
sixty:--threescore.
see HEBREW for 08346
see HEBREW for 08353
שִׁתִּין (shit.tin) — sixty.
sixty, threescore
Aramaic of shish.shim (שִׁשִּׁים "sixty" H8346)
Adj — AdjAAcmpa
siks'-ti (shishshim; hexekonta).
See NUMBER.