Ezra 7:20 — Word Study
WLCוּשְׁאָ֗ר חַשְׁחוּת֙ בֵּ֣ית אֱלָהָ֔ךְ דִּ֥י יִפֶּל־ לָ֖ךְ לְמִנְתַּ֑ן תִּנְתֵּ֕ן מִן־ בֵּ֖ית גִּנְזֵ֥י מַלְכָּֽא׃
BSAAnd if anything elseshᵉʼâr [whatsoever more] is neededchashchûwth△ [be needful, required] for the housebayith [temple, physical building] of your Godʼĕlâhh [Eloah, the one true deity] thatdîy may have occasionnᵉphal [it falls to you, is necessary for you] to supplynᵉthan [bestow, give] you may pay [for it]nᵉthan [give, provide] frommin the royalmelek [king's] treasurygᵉnaz [treasure house, storehouse]
| Greek | English | Parsing |
|---|---|---|
| וּשְׁאָ֗ר | and [the] rest of | Conjunction, noun common both singular construct |
| חַשְׁחוּת֙ | [the] thing[s] needed of | Noun common, feminine singular construct |
| בֵּ֣ית | [the] house of | Noun common, both singular construct |
| אֱלָהָ֔ךְ | God your | Noun common both singular construct, suffix |
| דִּ֥י | which | Conjunction |
| יִפֶּל־ | it will fall | Verb, Qal, imperfect third person masculine singular |
| לָ֖ךְ | to you | Preposition, suffix |
| לְמִנְתַּ֑ן | to give | Preposition, verb qal infinitive construct common |
| תִּנְתֵּ֕ן | you will give | Verb, Qal, imperfect second person masculine singular |
| מִן־ | from | Preposition |
| בֵּ֖ית | [the] house of | Noun common, both singular construct |
| גִּנְזֵ֥י | [the] treasures of | Noun common, masculine plural construct |
| מַלְכָּֽא׃ | king the | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And if anything else is needed for the house of your God that you may have occasion to supply, you may pay for it from the royal treasury. |
| KJV | And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure house. |
| ASV | And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure-house. |
| YLT | and the rest of the needful things of the house of thy God, that it falleth to thee to give, thou dost give from the treasure-house of the king. |
| WEB | Whatever more will be needed for the house of your God, which you may have occasion to give, give it out of the king’s treasure house. |
| BBE | And whatever more is needed for the house of your God, and which you may have to give, take it from the king's store-house. |
Where they part company is חַשְׁחוּת — see How Translations Differ.
The sentence is structured around a conditional clause, with the main action following the conditions laid out.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנְפַל
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the Old Testament — a word 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 7:20
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 — Provisions for the Templegenerated
Ezra 7:20 outlines the provisions that can be made for the temple of God in Jerusalem. Ezra is conveying King Artaxerxes' decree, which allows for any additional needs of the temple to be met from the royal treasury. This reflects the king's support for the rebuilding and maintenance of the temple, emphasizing its importance to the Jewish community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 6:4–8 | with three layers of cut stones and one of timbers. The costs are to be paid from the royal treasury. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — חַשְׁחוּת, chash.Chutgenerated
The noun חַשְׁחוּת (chashchuw) refers to necessities or requirements. It conveys the idea of something essential that is needed, as indicated in its singular construct form.
This word is only found in Ezra 7:20, emphasizing its unique role in this context. It highlights the importance of ensuring that all necessary items for the temple are provided.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we compare translations of the verse as rendered in the Berean Standard Bible (BSB). The BSB uses needed for חַשְׁחוּת, while the KJV and ASV use be needful, maintaining the sense of necessity.
The translations agree on the essential meaning of the verse, with slight variations in wording.
Sentence Structuregenerated
The finite verb יִפֶּל (yi.pel-), meaning 'it will fall', governs the sentence, indicating what is necessary. It is supported by a series of noun phrases that detail the objects involved.
The structure emphasizes the connection between the needs and the provisions available, with the main verb leading the sentence and the additional phrases providing context.
Septuagint Backgroundgenerated
The Septuagint translates חַשְׁחוּת as ξρείας (xreias), which also means 'necessities'. This choice suggests a broader interpretation of the requirements for the temple, aligning with the Greek understanding of need.
The LXX maintains the focus on the essential items needed for the temple, reflecting the intent of the original Hebrew.
In plain words — the whole versegenerated
Ezra 7:20 states that if anything else is needed for the house of God, it can be paid for from the royal treasury. This shows the support from King Artaxerxes for the temple's needs, ensuring that all necessary items can be provided.
Frequently Asked Questionsgenerated
It refers to the temple in Jerusalem, which is considered the dwelling place of God among His people.
The royal treasury is mentioned as a source of funding for any additional needs for the temple, indicating the king's support for its upkeep.
'Needed' implies that there are essential items or resources required for the proper functioning and maintenance of the temple.
Ezra is addressing the Jewish people and the treasurers responsible for the temple's needs, relaying the king's decree.
Reflection Questionsgenerated
- What are some ways I can support the needs of my community, similar to how the royal treasury supports the temple?
- How can I identify and fulfill the necessities in my life and the lives of others?
- In what ways does understanding the needs of a community enhance my involvement in it?
- How does this verse reflect the importance of providing for spiritual needs in our lives?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezra 7:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd whatsoever more shall be needful for the house of thy God, which thou shall have occasion to bestow,.... For the beautifying and ornamenting the temple, Ezra 7:27, bestow it out of the king's
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 BibleFor the house of thy God; towards the reparation, or adorning, or completing of it. See Poole "".
Read Matthew Poole on Ezra 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 7:20 And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow [it] out of the king’ s treasure house.Ver. 20. And whatsoever more, &c.] What could this king say more to seal up his good affection to the work in hand? Shall not this liberal heathen rise up in judgment and condemn such hold fasts among us, such miserly money hoarders, as have no quick silver, no current money for God or any good uses; but are, the richer the harder, as Dives?
Read John Trapp on Ezra 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Out of the king’s treasure house.—Every satrap had his local treasury. The decree gives Ezra very large powers, but the following verses add a measure of qualification.
Read Charles John Ellicott on Ezra 7 →CambridgeThe Cambridge Bible for Schools and Colleges20. Permission to draw, for further expenditure, upon the king’s treasury, i. e. upon the sums in the local treasury, which the satrap paid annually out of the tribute money into the king’s treasury at Susa or Ecbatana. out of the king’s treasure house] See note on Ezra 6:8 ‘of the king’s goods even of the tribute beyond the river, &c.’ The treasury of the satrapy of the country W. of the Euphrates (Abhar-Nahara). Cf. ‘the king’s treasure house’ Ezra 5:17, ‘the king’s house’ Ezra 6:4.
Read Cambridge 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
And if anything else is needed for the house of your God that you may have occasion to supply, you may pay for it from the royal treasury.
Whatever more will be needed for the house of your God, which you may have occasion to give, give it out of the king’s treasure house.
And if anything else is needed for the house of your God that you may have occasion to supply, you may pay for it from the royal treasury.
The rest of the needs for the temple of your God that you may have to supply, you may do so from the royal treasury.
Tyndale line
And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure house.
And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure-house.
And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure house.
And whatever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king's treasure-house.
And the residue that shall be needeful for the house of thy God, which shall be meete for thee to bestowe, thou shalt bestowe it out of the Kings treasure house,
Strictly literal
And whatever more shall be needful for the house of thy God which thou shalt have occasion to bestow, bestow it out of the king's treasure house.
and the rest of the needful things of the house of thy God, that it falleth to thee to give, thou dost give from the treasure-house of the king.
and the rest of the necessary things of the house of your God, that it falls to you to give, you give from the treasure-house of the king.
And the remainder that will yet be needful for the house of thy God, which thou shalt have occasion to procure, procure out of the King's treasure-house.
Anything else that is needed for the house of your God that you require, take its cost from my treasury.
From the Latin
And whatsoever more there shall be need of for the house of thy God, how much soever thou shalt have occasion to spend, it shall be given out of the treasury, and the king’s exchequer, and by me.
Simplified
If there is anything else required for the Temple of your God that you have to provide, you may charge it to the royal treasury.
And whatever more is needed for the house of your God, and which you may have to give, take it from the king's store-house.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording, with a complete match of all 13 words. This consistency indicates a strong preservation of the text across these traditions.
וּשְׁאָ֗ר חַשְׁחוּת֙ בֵּ֣ית אֱלָהָ֔ךְ דִּ֥י יִפֶּל־ לָ֖ךְ לְמִנְתַּ֑ן תִּנְתֵּ֕ן מִן־ בֵּ֖ית גִּנְזֵ֥י מַלְכָּֽא׃
13 of the 13 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 7:20
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.
שְׁאָר (sh'ar) refers to a remainder or rest, derived from a related Aramaic term. It encompasses the idea of what is left over or remaining, and is associated with the concept of residue. The word is linked to Strong's H7605, which also denotes 'remnant'.
שְׁאָר n.m. rest, remainder
base
H7606 שְׁאָר
7606 sh'ar sheh-awr'
(Aramaic) corresponding to 7605:--X whatsoever more,
residue, rest.
see HEBREW for 07605
שְׁאָר (she.ar) — remainder.
rest, remainder
Aramaic of she.ar (שְׁאָר "remnant" H7605)
Adj | N-ms — Conjunction · noun common both singular constructAC/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…
חַשְׁחוּ (chashchuw) refers to necessities or requirements. It is derived from a root related to the word for need, and is used in contexts that emphasize things that are needed. The only specific reference in the Old Testament is in Ezra 7:20.
[חַשְׁחוּ] n.f.coll. things needed, requirement;—cstr. Ezr 7:20.
ref
H2819 חַשְׁחוּ
2819 chashchuwth khash-khooth'
from a root corresponding to 2818; necessity:--be needful.
see HEBREW for 02818
חַשְׁחוּ (chash.chut) — requirement.
things needed, requirements, that which is required
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…
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 | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
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
נְפַל (nephal) primarily means 'to fall.' It is noted in various contexts, including the Aramaic usage that corresponds to a related root. The entries emphasize the action of falling down, but do not provide extensive detail or examples from the Old Testament.
H5308 נְפַל
5308 nphal nef-al'
(Aramaic) corresponding to 5307:--fall (down), have
occasion.
see HEBREW for 05307
נְפַל (ne.phal) — to fall.
1) to fall
1a) (P'al)
1a1) to fall
1a2) to fall down
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
נְתַן (nethan) means 'to give' and encompasses a range of actions such as bestowing, delivering, and paying. The entries indicate that it is a verb used in various contexts, including the act of allowing or setting something. There are no significant disagreements among the lexicons regarding its meaning.
[נְתַן] vb. give
base
H5415 נְתַן
5415 nthan neth-an'
(Aramaic) corresponding to 5414; give:--bestow, give pay.
see HEBREW for 05414
נְתַן (ne.tan) — to give: give.
: give/deliver/send/produce
1) to give
1a) (P'al)
1a1) to give
1a2) to give, allow
1a3) to give, pay
נְתַן (ne.tan) — to give: put.
: put/set/apppoint
1) to give
1a) (P'al)
1a1) to give
1a2) to give, allow
1a3) to give, pay
נְתַן (ne.tan) — to give: pay.
: pay
1) to give
1a) (P'al)
1a1) to give
1a2) to give, allow
1a3) to give, pay
Adj | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
נְתַן (nethan) means 'to give' and encompasses a range of actions such as bestowing, delivering, and paying. The entries indicate that it is a verb used in various contexts, including the act of allowing or setting something. There are no significant disagreements among the lexicons regarding its meaning.
[נְתַן] vb. give
base
H5415 נְתַן
5415 nthan neth-an'
(Aramaic) corresponding to 5414; give:--bestow, give pay.
see HEBREW for 05414
נְתַן (ne.tan) — to give: give.
: give/deliver/send/produce
1) to give
1a) (P'al)
1a1) to give
1a2) to give, allow
1a3) to give, pay
נְתַן (ne.tan) — to give: put.
: put/set/apppoint
1) to give
1a) (P'al)
1a1) to give
1a2) to give, allow
1a3) to give, pay
נְתַן (ne.tan) — to give: pay.
: pay
1) to give
1a) (P'al)
1a1) to give
1a2) to give, allow
1a3) to give, pay
Adj — Verb · Qal · imperfect second person masculine singularAVqi2ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj — PrepositionAR
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)
ANcbsc — 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…
גְּנַז (gnaz) means 'treasure' in Hebrew and is noted as an Aramaic term corresponding to another word for 'treasury' (גְּנָזִים, H1595). The entries consistently identify it as a noun referring to something valuable.
[גְּנַז] n.m. treasure
base
H1596 גְּנַז
1596 gnaz ghen-az'
(Aramaic) corresponding to 1595; treasure:--treasure.
see HEBREW for 01595
גְּנַז (ge.naz) — treasure.
treasure
Aramaic of ge.nez (גְּנָזִים "treasury" H1595)
Adj — Noun common · masculine plural constructANcmpc
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…
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…