Ezra 7:16 — Word Study
WLCוְכֹל֙ כְּסַ֣ף וּדְהַ֔ב דִּ֣י תְהַשְׁכַּ֔ח בְּכֹ֖ל מְדִינַ֣ת בָּבֶ֑ל עִם֩ הִתְנַדָּב֨וּת עַמָּ֤א וְכָֽהֲנַיָּא֙ מִֽתְנַדְּבִ֔ין לְבֵ֥ית אֱלָהֲהֹ֖ם דִּ֥י בִירוּשְׁלֶֽם׃
BSAtogether with allkôl [every part of] the silverkᵉçaph and golddᵉhab [a valuable metal] you may findshᵉkach [discover, come across] in allkôl [the entirety of] the provincemᵉdîynâh [a region under authority] of BabylonBabel [a city of confusion] as well asʻim [in addition to] the freewill offeringsnᵉdab [voluntary donations, gifts given willingly] of the peopleʻam [a nation, community] and priestskâhên [spiritual leaders, mediators] to the housebayith [a physical building, a temple] of their Godʼĕlâhh [the supreme Being, Creator] in JerusalemYᵉrûwshâlêm [the city of peace, teaching of peace]
| Greek | English | Parsing |
|---|---|---|
| וְכֹל֙ | and all | Conjunction, noun common both singular construct |
| כְּסַ֣ף | [the] silver | Noun common, both singular absolute |
| וּדְהַ֔ב | and [the] gold | Conjunction, noun common both singular absolute |
| דִּ֣י | which | Conjunction |
| תְהַשְׁכַּ֔ח | you will find | Verb, Hiphil, imperfect second person masculine singular |
| בְּכֹ֖ל | in all | Preposition, noun common both singular construct |
| מְדִינַ֣ת | [the] province of | Noun common, feminine singular construct |
| בָּבֶ֑ל | Babylon | Noun proper |
| עִם֩ | with | Preposition |
| הִתְנַדָּב֨וּת | [the] freewill offering of | Verb common common |
| עַמָּ֤א | people the | Noun common both singular determined, particle |
| וְכָֽהֲנַיָּא֙ | and priests the | Conjunction, noun common masculine plural determined, particle |
| מִֽתְנַדְּבִ֔ין | [who] have offered freely | Verb masculine plural |
| לְבֵ֥ית | for [the] house of | Preposition, noun common both singular construct |
| אֱלָהֲהֹ֖ם | God their | Noun common both singular construct, suffix |
| דִּ֥י | which | Conjunction |
| בִירוּשְׁלֶֽם׃ | [is] in Jerusalem | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | together with all the silver and gold you may find in all the province of Babylon, as well as the freewill offerings of the people and priests to the house of their God in Jerusalem. |
| KJV | And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem: |
| ASV | and all the silver and gold that thou shalt find in all the province of Babylon, with the freewill-offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem; |
| YLT | and all the silver and gold that thou findest in all the province of Babylon, with the free-will offerings of the people, and of the priests, offering willingly, for the house of their God that [is] in Jerusalem, |
| WEB | and all the silver and gold that you will find in all the province of Babylon, with the free will offering of the people and of the priests, offering willingly for the house of their God which is in Jerusalem. |
| BBE | As well as all the silver and gold which you get from the land of Babylon, together with the offering of the people and of the priests, freely given for the house of their God, which is in Jerusalem: |
Where they part company is הִתְנַדָּב֨וּת — see How Translations Differ.
The sentence has a main clause followed by several prepositional phrases that elaborate on the offerings being collected.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשְׁכַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezra 7:16
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 — Ezra's Instructions for Offeringsgenerated
Ezra 7:16 details Ezra's directive to collect silver and gold for the temple in Jerusalem, emphasizing the importance of both royal contributions and voluntary offerings from the people and priests. This collection aims to support the house of God, ensuring that worship can be conducted properly. The surrounding verses provide context for Ezra's mission and the communal effort involved in restoring worship in Jerusalem.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 8:25–28 | and I weighed out to them the contribution of silver and gold and the articles that the king, his counselors, his leaders, and all the Israelites there had offered for the house of our God. |
| 2 | Ezra 1:4–6 | And let every survivor, wherever he lives, be assisted by the men of that region with silver, gold, goods, and livestock, along with a freewill offering for the house of God in Jerusalem.’” |
| 3 | 1 Chronicles 29:6–9 | Then the leaders of the households, the officers of the tribes of Israel, the commanders of thousands and of hundreds, and the officials in charge of the king’s work gave willingly. |
| 4 | 2 Corinthians 8:12 | For if the eagerness is there, the gift is acceptable according to what one has, not according to what he does not have. |
| 5 | 2 Corinthians 9:7 | Each one should give what he has decided in his heart to give, not out of regret or compulsion. For God loves a cheerful giver. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הִתְנַדָּב֨וּת, hit.na.da.Vutgenerated
The term הִתְנַדָּב֨וּת (hit.na.da.Vut) is derived from the root נְדַב (ndab), which means to volunteer or offer freely. It indicates a willingness to give without compulsion, particularly in the context of offerings.
This word highlights the voluntary nature of the contributions being collected, emphasizing the spirit of generosity among the people and priests as they support the temple's needs.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the phrase the freewill offerings.
Sentence Structuregenerated
The main verb תְהַשְׁכַּ֔ח (you will find) governs the sentence, with a series of noun phrases detailing what is to be found. The structure emphasizes the collection of both royal and voluntary offerings.
The prepositional phrases clarify the context of the offerings, indicating their source and purpose, which is to support the house of God in Jerusalem.
Septuagint Backgroundgenerated
The Septuagint translates כְּסַף as ἀργύριον and דְּהַב as ξρυσίον, both terms commonly used for silver and gold, respectively. This choice aligns with the Hebrew meanings, maintaining the focus on valuable metals.
The use of ἑκουσιασμοῦ for הִתְנַדָּב֨וּת suggests a similar understanding of voluntary giving, reinforcing the concept of willing contributions.
In plain words — the whole versegenerated
Ezra 7:16 tells us that Ezra is to gather all the silver and gold found in Babylon, along with the freewill offerings from the people and priests for the house of God in Jerusalem. This highlights the community's role in supporting the temple and worship.
Frequently Asked Questionsgenerated
The freewill offerings represent the people's voluntary contributions to support the worship and maintenance of the temple, reflecting their commitment to God.
Ezra is collecting these resources to ensure that the temple in Jerusalem is adequately funded for worship and sacrifices, as part of his mission to restore the community's religious practices.
The offerings from the king are royal contributions, while the freewill offerings from the people and priests demonstrate a communal effort and personal commitment to support God's house.
The term 'province' refers to a region under authority, indicating the area where Ezra is to gather the silver and gold, specifically in Babylon.
Reflection Questionsgenerated
- How can I contribute to my community's needs in a voluntary and generous way?
- What does it mean to support the house of God in my own context?
- In what ways can I encourage others to give freely and willingly?
- How does understanding the historical context of Ezra's mission impact my view of generosity?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 7:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd all the silver and gold that thou canst find in all the province of Babylon,.... Not that he might take it wherever he found it, whether the owners of it were willing he should have it or not;
Read John Gill on Ezra 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, No JFB commentary on these verses.
Read Robert Jamieson on Ezra 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat thou canst find, i.e. procure, as that word is used, 26:12 119:162 2:5 3:13. Whatsoever thou canst get of my subjects by way of free gift. The free-will-offering of the people, to wit, of Israel.
Read Matthew Poole on Ezra 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 7:16 And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which [is] in Jerusalem:Ver. 16. And all the silver and gold that thou canst find] And gold thirsty Babylon was not without great store of both, could the owners but find in their hearts to part with it to so pious a use: some did, and the rather because the king and his council began to them. With the freewill offering of the people] God’ s select people, of whom Moses singeth, "Happy art thou, O Israel: who is like unto thee, O people!" Deuteronomy 33:29.
Read John Trapp on Ezra 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Which is in Jerusalem.—The repetition of this and similar phrases is after the manner of the literature of this period; but here, as in some other places, it implies deep reverence.
Read Charles John Ellicott on Ezra 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. And all the silver and gold] The king and his counsellors had already made a present to the house of the God of Israel; and Ezra is now empowered to receive any contribution which any of the inhabitants of the province of Babylon may think proper to give.
Read AdamClarke on Ezra 7 →CambridgeThe Cambridge Bible for Schools and Colleges16. (ii) The gifts of the king’s subjects in Babylon, (iii) freewill offerings of Jewish priests and people. that thou canst find] R.V. that thou shalt find. Permission is granted to Ezra to ask for contributions from the people of the province of Babylon. Many would be ready to assist the Jews who had lived among them for a hundred and thirty years. province of Babylon] Cf. Daniel 2:48-49; Daniel 3:1, &c. On ‘the province of the Medes’ see Ezra 6:2, ‘the province of Judah’ Ezra 5:8. with the freewill offering] i.e. along with, over and above, the voluntary contributions of their Jewish countrymen.
Read Cambridge on Ezra 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. That thou canst find in all… Babylon — That is, all that can be found in hands ready to contribute for the temple at Jerusalem — all that Ezra could collect in any part of Babylon.
Read Daniel Denison Whedon on Ezra 7 →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
together with all the silver and gold you may find in all the province of Babylon, as well as the freewill offerings of the people and priests to the house of their God in Jerusalem.
and all the silver and gold that you will find in all the province of Babylon, with the free will offering of the people and of the priests, offering willingly for the house of their God which is in Jerusalem.
together with all the silver and gold you may find in all the province of Babylon, as well as the freewill offerings of the people and priests to the house of their God in Jerusalem.
along with all the silver and gold that you may collect throughout all the province of Babylon and the contributions of the people and the priests for the temple of their God which is in Jerusalem.
Tyndale line
And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem:
and all the silver and gold that thou shalt find in all the province of Babylon, with the freewill-offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem;
and all the silver and gold that thou shalt find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem;
And all the silver and gold that thou canst find in all the province of Babylon, with the free-will-offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem:
And all the siluer and gold that thou canst finde in all the prouince of Babel, with the free offring of the people, and that which the Priestes offer willingly to the house of their God which is in Ierusalem,
Strictly literal
and all the silver and gold that thou canst find in all the province of Babylon, besides the voluntary offering of the people, and of the priests, who offer willingly for the house of their God which is at Jerusalem.
and all the silver and gold that thou findest in all the province of Babylon, with the free-will offerings of the people, and of the priests, offering willingly, for the house of their God that [is] in Jerusalem,
and all the silver and gold that you find in all the province of Babylon, with the free-will offerings of the people, and of the priests, offering willingly, for the house of their God that [is] in Jerusalem,
And all [freewill offerings of] silver and gold that thou canst find in all the province of Babylon, with the freewill offerings which the people and the priests offer willingly for the house of their God which is in Jerusalem.
Freely give all the silver and gold that all of Babylon has given along with what is freely offered by the people and the priests for the house of God in Jerusalem.
From the Latin
And all the silver and gold that thou shalt find in all the province of Babylon, and that the people is willing to offer, and that the priests shall offer of their own accord to the house of their God, which is in Jerusalem,
Simplified
together with all the silver and gold you may receive from the province of Babylon, as well as the voluntary donations of the people and priests to the Temple of their God in Jerusalem.
As well as all the silver and gold which you get from the land of Babylon, together with the offering of the people and of the priests, freely given for the house of their God, which is in Jerusalem:
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 of Ezra 7:16 states that Ezra is to take all the silver and gold found in Babylon, along with the freewill offerings of the people and priests for the house of God in Jerusalem. The Septuagint closely matches this text, agreeing on 16 out of 17 words, although it presents the information with different word order and articles, reflecting its own Greek structure. There are no significant differences between these two witnesses in meaning, indicating a strong textual consistency. The Samaritan Pentateuch and the Dead Sea Scrolls for this verse were not provided, so their agreement or differences cannot be assessed.
וְכֹל֙ כְּסַ֣ף וּדְהַ֔ב דִּ֣י תְהַשְׁכַּ֔ח בְּכֹ֖ל מְדִינַ֣ת בָּבֶ֑ל עִם֩ הִתְנַדָּב֨וּת עַמָּ֤א וְכָֽהֲנַיָּא֙ מִֽתְנַדְּבִ֔ין לְבֵ֥ית אֱלָהֲהֹ֖ם דִּ֥י בִירוּשְׁלֶֽם׃
16 of the 17 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 7:16
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.
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
כְּסַף (kesaf) means silver, referring both to the metal itself and its use as money. The entries indicate that it is a noun and relate it to the concept of wealth. There are no significant disagreements among the lexicons.
כְּסַף n.m. silver
base
H3702 כְּסַף silver
3702 kcaph kes-af'
(Aramaic) corresponding to 3701:--money, silver.
see HEBREW for 03701
כְּסַף (ke.saph) — silver.
1) silver
1a) as metal
1b) as money
Adj — Noun common · both singular absoluteANcbsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
דְּהַב (dhab) is an Aramaic word meaning 'gold.' It is derived from the Hebrew word זָהָב (zahav, H2091). The entries consistently identify it as a noun referring to the precious metal.
דְּהַב 23 n.m. gold
base
H1722 דְּהַב
1722 dhab deh-hab'
(Aramaic) corresponding to 2091; gold:--gold(- en).
see HEBREW for 02091
דְּהַב (de.hav) — gold.
gold
Aramaic of za.hav (זָהָב "gold" H2091)
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
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
שְׁכַח (shkach) means 'to find' and can also imply the state of being found. It is built from the idea of discovering something that was covered or forgotten. The entries indicate its use in both literal and figurative contexts, with no significant disagreement among the lexicons.
[שְׁכַח] vb. Haph. find
Hithpe. be found
base
H7912 שְׁכַח
7912 shkach shek-akh'
(Aramaic) corresponding to 7911 through the idea of
disclosure of a covered or forgotten thing; to discover
(literally or figuratively):--find.
see HEBREW for 07911
שְׁכַח (she.khach) — to find.
1) to find
1a) (Aphel) to find
1b) (Ithp'al) to be found
Adj — Verb · Hiphil · imperfect second person masculine singularAVhi2ms
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | N-ms — Preposition · noun common both singular constructAR/Ncbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מְדִינָה (mdiynah) refers to a judicial district or province. It is derived from the Aramaic word for province and is linked to the Hebrew word represented by Strong's H4082. The entries consistently define it in the context of administrative regions.
[מְדִינָה] n.f. (judicial) district, province
base
H4083 מְדִינָה
4083 mdiynah med-ee-naw'
(Aramaic) corresponding to 4082:--province.
see HEBREW for 04082
מְדִינָה (me.di.nah) — province.
district, province
Aramaic of me.di.nah (מְדִינָה "province" H4082)
Adj — Noun common · feminine singular constructANcfsc
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…
בָּבֶל (Babel) refers to Babylon, an ancient city associated with confusion due to mixing. The word is derived from Aramaic and is linked to Strong's H894. It is noted as the capital of Babylonia, located on the Euphrates River.
בָּבֶל n.pr.loc. Babylon
base
H895 בָּבֶל, בַּבֶל
895 Babel baw-bel'
(Aramaic) corresponding to 894:--Babylon.
see HEBREW for 0894
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
Aramaic of ba.vel (בָּבֶ֫ל, בָּבֶל "Babylon" H0894)
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
Adj — Noun properANpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
Adj — PrepositionAR
נְדַב (ndab) primarily means to volunteer or offer freely. It is associated with the idea of being liberal or willing in giving, particularly in the context of freewill offerings. The word is built from a root that conveys the notion of generosity and willingness, and it appears in the Old Testament in contexts related to voluntary contributions.
[נְדַב] vb. Hithpa. volunteer, offer freely
base
H5069 נְדַב
5069 ndab ned-ab'
(Aramaic) corresponding to 5068; be (or give)
liberal(-ly):--(be minded of...own) freewill (offering),
offer freely (willingly).
see HEBREW for 05068
נְדַב (ne.dav) — be willing.
1) to volunteer, offer freely
1a) (Ithpael)
1a1) to volunteer
1a2) to give freely, offer freely
Adj — Verb common commonAVMcc
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…
עַם (am) means 'people' in Hebrew and is also noted in Aramaic. It corresponds to the related word עַם (am) in Strong's H5971. The entries consistently emphasize its meaning related to groups of people.
H5972 עַם
5972 `am am
(Aramaic) corresponding to 5971:--people.
see HEBREW for 05971
עַם (am) — people.
people
Aramaic of am (עַם ": people" H5971A)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
כָּהֵן (kahen) means 'priest' in Aramaic, corresponding to the Hebrew word כֹּהֵן (ko.hen). The entries consistently define it as a noun referring to a priest, with no significant disagreement among the lexicons.
[כָּהֵן] n.m. priest
base
H3549 כָּהֵן
3549 kahen kaw-hane'
(Aramaic) corresponding to 3548:--priest.
see HEBREW for 03548
כָּהֵן (ka.hen) — priest.
priest
Aramaic of ko.hen (כֹּהֵן "priest" H3548)
Adj | N-mp | Art — Conjunction · noun common masculine plural determined · particleAC/Ncmpd/Ta
נְדַב (ndab) primarily means to volunteer or offer freely. It is associated with the idea of being liberal or willing in giving, particularly in the context of freewill offerings. The word is built from a root that conveys the notion of generosity and willingness, and it appears in the Old Testament in contexts related to voluntary contributions.
[נְדַב] vb. Hithpa. volunteer, offer freely
base
H5069 נְדַב
5069 ndab ned-ab'
(Aramaic) corresponding to 5068; be (or give)
liberal(-ly):--(be minded of...own) freewill (offering),
offer freely (willingly).
see HEBREW for 05068
נְדַב (ne.dav) — be willing.
1) to volunteer, offer freely
1a) (Ithpael)
1a1) to volunteer
1a2) to give freely, offer freely
AVMrmpa — Verb masculine pluralAVMrmpa
fre'-li (chinnam, nedhabhah; dorean parrhesiazomai):
"Freely" occurs in three senses:ts two slightly different words. In 1Co 7:22 the word is apeleutheros, "a freeman," one who was born a slave and has received freedom. In this case it refers to spiritual freedom. He that was in bondage to sin has been presented with spiritual freedom by the Lord. In Re 6:15 the word is simply eleutheros, "a free man" as opposed to a slave.
(1) Gratis, for nothing (Nu 11:5, chinnam, "for nought," "the fish which we did eat in Egypt freely," the Revised Version (British and American) "for nought"); Mt 10:8, dorean, "Freely ye have received, freely give," the Revised Version (British and…
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 | 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…
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 | Suff — Noun common both singular construct · suffixANcbsc/Sp3mp
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
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…