Zechariah 6:14 — Word Study
WLCוְהָעֲטָרֹ֗ת תִּֽהְיֶה֙ לְחֵ֙לֶם֙ וּלְטוֹבִיָּ֣ה וְלִידַֽעְיָ֔ה וּלְחֵ֖ן בֶּן־ צְפַנְיָ֑ה לְזִכָּר֖וֹן בְּהֵיכַ֥ל יְהוָֽה׃
BSAThe crownʻăṭârâh will residehâyâh▸ in the templehêykâl [large public building, sacred place] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] as a memorialzikrôwn [reminder, commemoration] to HelemChêlem△ [meaning strength, a leader] TobijahṬôwbîyâh [Jehovah is good] JedaiahYᵉdaʻyâh [Jehovah has known] and the graciousChên△ [having favor, kindness] sonbên [descendant, offspring] of ZephaniahTsᵉphanyâh [God has treasured]
| Greek | English | Parsing |
|---|---|---|
| וְהָעֲטָרֹ֗ת | and the crown | Conjunction, particle, noun common feminine plural absolute |
| תִּֽהְיֶה֙ | it will be | Verb, Qal, imperfect third person feminine singular |
| לְחֵ֙לֶם֙ | to Helem | Preposition, noun proper masculine |
| וּלְטוֹבִיָּ֣ה | and to Tobiah | Conjunction, preposition, noun proper masculine |
| וְלִידַֽעְיָ֔ה | and to Jedaiah | Conjunction, preposition, noun proper masculine |
| וּלְחֵ֖ן | and to Hen | Conjunction, preposition, noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| צְפַנְיָ֑ה | Zephaniah | Noun proper masculine |
| לְזִכָּר֖וֹן | to a memorial | Preposition, noun common masculine singular absolute |
| בְּהֵיכַ֥ל | in [the] temple of | Preposition, noun common masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The crown will reside in the temple of the LORD as a memorial to Helem, Tobijah, Jedaiah, and the gracious son of Zephaniah. |
| KJV | And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD. |
| ASV | And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of Jehovah. |
| YLT | And the crown is to Helem, and to Tobijah, and to Jedaiah, and to Hen son of Zephaniah, for a memorial in the temple of Jehovah. |
| WEB | The crowns shall be to Helem, to Tobijah, to Jedaiah, and to Hen the son of Zephaniah, for a memorial in Yahweh’s temple. |
| BBE | And the crown will be for grace to Heldai and Tobijah and Jedaiah and the son of Zephaniah, to keep their memory living in the house of the Lord. |
Where they part company is in the emphasis on the memorial aspect of the crown — see How Translations Differ.
The main clause presents the crown's placement, while the subordinate phrases elaborate on its significance and the individuals it memorializes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
2 of 11 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 — Zechariah 6:14
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 Prophecy of Zechariahgenerated
Zechariah 6:14 speaks about a crown that will be placed in the temple of the LORD as a memorial to specific individuals. This verse emphasizes the importance of remembering those who played significant roles during the time of exile and return. The preceding verses (Zechariah 6:12-13) introduce the figure of the Branch, who will build the temple, highlighting the continuity of God's plan for His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 12:14 | And this day will be a memorial for you, and you are to celebrate it as a feast to the LORD, as a permanent statute for the generations to come. |
| 2 | Exodus 28:12–29 | Fasten both stones on the shoulder pieces of the ephod as memorial stones for the sons of Israel. Aaron is to bear their names on his two shoulders as a memorial before the LORD. |
| 3 | Numbers 16:40 | just as the LORD commanded him through Moses. This was to be a reminder to the Israelites that no outsider who is not a descendant of Aaron should approach to offer incense before the LORD, lest he become like Korah and his followers. |
| 4 | Numbers 31:54 | And Moses and Eleazar the priest received the gold from the commanders of thousands and of hundreds and brought it into the Tent of Meeting as a memorial for the Israelites before the LORD. |
| 5 | Joshua 4:7 | you are to tell them, ‘The waters of the Jordan were cut off before the ark of the covenant of the LORD. When it crossed the Jordan, the waters were cut off.’ Therefore these stones will be a memorial to the Israelites forever.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — עֲטָרָה, ve.ha.'a.ta.Rotgenerated
The word עֲטָרָה (atarah) means 'crown' or 'wreath' and is derived from the root עָטַר (atar), which conveys the idea of encircling or crowning. In this context, the crown symbolizes power and honor, particularly in relation to leadership and divine favor.
The use of this term in the temple setting indicates that the crown serves not only as a physical object but also as a representation of remembrance and significance for the individuals named in the verse. The passive form suggests that the crown is placed there by divine command, reinforcing its sacred purpose.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term crown consistently with other translations like the KJV and ASV.
Sentence Structuregenerated
The finite verb תִּֽהְיֶה (tiheyeh), meaning 'it will be,' governs the entire sentence. The structure presents a noun phrase as the subject, followed by multiple prepositional phrases that elaborate on the location and significance of the crown.
The sentence is constructed to emphasize the memorial aspect of the crown, with the prepositional phrases detailing its placement in the temple of the LORD, connecting it to the individuals named.
Septuagint Backgroundgenerated
The Septuagint translates עֲטָרָה as στέφανος (stephanos), which also means 'crown' but can carry connotations of victory or reward. This choice highlights the honor associated with the crown in a Greek context.
The translation choice reflects a similar understanding of the crown's significance, linking it to themes of honor and remembrance within the temple.
In plain words — the whole versegenerated
Zechariah 6:14 describes a crown that will be placed in the temple of the LORD. This crown serves as a reminder of important figures like Helem, Tobijah, Jedaiah, and the gracious son of Zephaniah. It signifies their roles and the honor bestowed upon them during the time of Israel's return from exile.
Frequently Asked Questionsgenerated
The crown symbolizes honor and serves as a memorial for key figures in Israel's history, reminding future generations of their contributions.
The verse mentions Helem, Tobijah, Jedaiah, and the gracious son of Zephaniah, each of whom played a role during the time of exile and return.
The crown's placement in the temple signifies its sacredness and the importance of remembering those who contributed to the restoration of Israel.
This verse emphasizes the continuity of God's plan for His people and the significance of leadership during the rebuilding of the temple.
Reflection Questionsgenerated
- In what ways can I honor the contributions of those who have come before me in my faith journey?
- How can I ensure that I remember and commemorate important events in my life and community?
- What role does leadership play in my faith community, and how can I support those in leadership positions?
- How does the concept of memorials influence my understanding of God's faithfulness throughout history?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 6:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the crowns shall be to Helem,.... The same with Heldai, Zechariah 6:10: and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah; the same with Josiah, Zechariah 6:10: for a memorial in
Read John Gill on Zechariah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.
Read Robert Jamieson on Zechariah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe crowns; those two crowns before mentioned, made of the gold and silver brought from Babylon, . Shall be to Helem, & c.: these persons we know no more of with any certainty but their names. For a memorial, of their incredulity, say some, of their liberality, say others; but these crowns were certainly to be memorials of the Messiah’ s certain and speedy coming, and to be reserved in the temple as a memorial of this solemn typical inauguration of Joshua, or Messiah in him.
Read Matthew Poole on Zechariah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 6:14 And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD. Ver. 14. And the crowns shall be to Helem … for a memorial] Or monument of their incredulity, saith Calvin, and for their full conviction. Or their liberality, say others, and peradventure with some inscription or remembrance of their names (here recorded) for honour’ s sake. But best of all those that say these duties were for a memorial in the temple of the Messiah that was shortly to be expected, and was presently promised. The poor Jews at this day are said to have a crown hanging in their synagogues, against the coming of their…
Read John Trapp on Zechariah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) The crowns.—Better, the crown. (See Note on Zechariah 6:11.) The verb is in the singular. For a memorial—viz., of their piety.
Read Charles John Ellicott on Zechariah 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. And the crowns shall be] One of my MSS. has אטרות ataroth, crowns, corrected into עטרת atereth, crown; and so the Septuagint, Syriac, and Arabic. The Chaldee has, "And praise shall be," &c. The meaning appears to be this, that the crown made for Joshua should be delivered to the persons mentioned here and in Zechariah 6:10, to be laid up in the temple of the Lord, as a memorial of this typical transaction.
Read AdamClarke on Zechariah 6 →CambridgeThe Cambridge Bible for Schools and Colleges14. Helem] This may of course be another name borne by the person who in Zechariah 6:10 is called Heldai. The conjecture, however, that Helem is a copyist’s error for Heldai, the difference between the two Hebrew words being slight, is not improbable. to Hen] Rather (as in R. V. margin), to the favour, or kindness of the son of Zephaniah, i.e. the crown suspended in the Temple shall be a lasting memorial, not only of the zeal and piety of these offerers of gifts from a far off land, but also of the kindness shewn them by Josiah the son of Zephaniah, who had received them into his house, Zechariah 6:10. “He that receiveth a righteous man in the name of a righteous man shall receive a…
Read Cambridge on Zechariah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the crowns shall be to Helem - There is no ground apparent to us, why the name “Helem” appears instead of “Holdai” , or “Hen” for “Josiah:” yet the same person must have been called both Hen and
Read Albert Barnes on Zechariah 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
The crown will reside in the temple of the LORD as a memorial to Helem, Tobijah, Jedaiah, and the gracious son of Zephaniah.
The crowns shall be to Helem, to Tobijah, to Jedaiah, and to Hen the son of Zephaniah, for a memorial in Yahweh’s temple.
The crown will reside in the temple of the LORD as a memorial to Helem, Tobijah, Jedaiah, and the gracious son of Zephaniah.
The crown will then be turned over to Helem, Tobijah, Jedaiah, and Hen son of Zephaniah as a memorial in the temple of the Lord.
Tyndale line
And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.
And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of Jehovah.
And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.
And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.
And the crownes shall be to Helem, and to Tobijah, and to Iedaiah, and to Hen the sonne of Zephaniah, for a memoriall in the Temple of the Lord.
Strictly literal
And the crowns shall be for Helem, and for Tobijah, and for Jedaiah, and for Hen the son of Zephaniah, for a memorial in the temple of Jehovah.
And the crown is to Helem, and to Tobijah, and to Jedaiah, and to Hen son of Zephaniah, for a memorial in the temple of Jehovah.
And the crown is to Helem, and to Tobijah, and to Jedaiah, and to Hen son of Zephaniah, for a memorial in the temple of YHWH.
And the crowns shall be for Chelem, and for Tobiyah, and for Yeda'yah, and for Chen the son of Zephanyah, as a memorial in the temple of the Lord.
The crown will given to Heldai, Tobijah, Jedaiah, and for Hen son of Zephaniah as a memorial in the temple of Yahweh.
From the Latin
And the crowns shall be to Helem, and Tobias, and Idaias, and to Hem, the son of Sophonias, a memorial in the temple of the Lord.
Simplified
The crown will be kept in the Temple of the Lord as a memorial to Heldai, Tobijah, Jedaiah, and Joshua the son of Zephaniah.
And the crown will be for grace to Heldai and Tobijah and Jedaiah and the son of Zephaniah, to keep their memory living in the house of the Lord.
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
Both the Masoretic Text and the Septuagint agree on the wording of this verse, maintaining the same key elements. The Septuagint's word order differs, but all words match in meaning and significance.
וְהָעֲטָרֹ֗ת תִּֽהְיֶה֙ לְחֵ֙לֶם֙ וּלְטוֹבִיָּ֣ה וְלִידַֽעְיָ֔ה וּלְחֵ֖ן בֶּן־ צְפַנְיָ֑ה לְזִכָּר֖וֹן בְּהֵיכַ֥ל יְהוָֽה׃
11 of the 11 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 Zechariah 6:14
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.
עֲטָרָה (atarah) means 'crown' or 'wreath' and is derived from the root word עָטַר (atar). It can refer to a literal crown, a decorative wreath, or symbolize honor. The term appears in contexts related to idol imagery and materials like silver and gold.
עֲטָרָה n.f. crown, wreath
of idol-image
of silver and gold
fig. of honour
base
H5850 עֲטָרָה crown, wreath
5850 `atarah at-aw-raw'
from 5849; a crown:--crown.
see HEBREW for 05849
עֲטָרָה (a.ta.rah) — crown.
crown, wreath
Conj | Art | N-fp — Conjunction · particle · noun common feminine plural absoluteHC/Td/Ncfpa
kroun: The word crown in the Old Testament is a translation of five different Hebrew words, and in the New Testament of two Greek words. These express the several meanings, and must be examined to ascertain the same.
1. In Hebrew:
The five Hebrew words are as follows:
(1) qodhqodh, from qadhadh;
(2) zer, from zarar;
(3) nezer, or nezer, both from nazar;
(4) aTarah, from `atar;
(5) kether, from kathar.
(1) Qodhqodh means "the crown of the head," and is also rendered in the King James Version "top of the head," "scalp," "pate." It comes from qadhadh, meaning "to shrivel up," "contract," or bend the body or neck through courtesy. Both the Revised Version (British and American) and the American Standard Revised Version, in De 28:35 and 33:16, translation it "crown" instead of "top" as in the King James Version. Jacob in his prophecy concerning…
Crown
(1.) Denotes the plate of gold in the front of the high priest’s mitre (Ex. 29:6; 39:30). The same Hebrew word so rendered (ne’zer) denotes the diadem worn by Saul in battle (2 Sam. 1:10), and also that which was used at the coronation of Joash (2 Kings 11:12).
(2.) The more general name in Hebrew for a crown is ’atarah, meaning a “circlet.” This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (2 Sam. 12:30). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and…
This ornament, which is both ancient and universal, probably originated from the fillets used to prevent the hair from being dishevelled by the wind. Such fillets are still common; they gradually developed into turbans, which by the addition of ornamental or precious materials assumed the dignity of mitres or crowns. Both the ordinary priests and the high priest wore them. The crown was a symbol of royalty, and was worn by kings, (2 Chronicles 23:11) and also by queens. (Esther 2:17) The head-dress of bridegrooms, (Ezekiel 24:17; Isaiah 61:10) Bar. 5:2, and of women, (Isaiah 3:20) a head-dress of great splendor, (Isaiah 28:5) a wreath of flowers, (Proverbs 1:9; 4:9) denote…
There are two distinct Hebrew terms rendered crown. The one represents such headdresses as we should designate coronet, band, miter, tiara, garland, etc. The other is generally applied to the headdresses of kings.
The former was a simple fillet or diadem around the head, variously ornamented. Newly-married persons of both sexes wore crowns on their wedding-day, So 3:11 Eze 16:12.
The crowns of kings were sometimes white fillets, bound round the forehead, the ends falling back on the neck; or were made of gold tissue, adorned with jewels. That of the Jewish high priest was a fillet, or diadem, tied with a ribbon of a hyacinth color, Ex 28:36 39:30. Occasionally the crown was of pure gold, and was worn by kings,
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
חֵ֫לֶם (chelem) refers to a man named Helem, a returned exile mentioned in the book of Zechariah. The name is associated with the meanings of 'strength' or 'dream.' It is derived from the root word for 'dream' and is linked to another name, חֶלְדַּי (Heldai).
חֵ֫לֶם n.pr.m. (strength)—a returned exile
base
H2494 חֵ֫לֶם
2494 Chelem khay'lem
from 2492; a dream; Chelem, an Israelite:--Helem. Compare
2469.
see HEBREW for 02492
see HEBREW for 02469
חֵ֫לֶם (che.lem) — Helem.
A man living at the time of Exile and Return, first mentioned at Zec.6.10; also called Helem at Zec.6.14;
Another name of chel.day (חֶלְדַּי "Heldai" H2469G)
§ Helem = "strength" or "dream"
a returned exile in the time of Zechariah; also spelled 'Heldai'
Prep | N-proper — Preposition · noun proper masculineHR/Npm
he'-lem:
(1) helem; Septuagint Codex Vaticanus, Balaam, omitting "son," Codex Alexandrinus, huios Elam, "son of Elam" (1Ch 7:35). A great-grandson of Asher, called Hotham in 1Ch 7:32. The form "Elam" appears as the name of a Levite in 1 Esdras 8:33.
(2) chelem, "strength," regarded by Septuagint as a common noun (Zec 6:14). One of the ambassadors from the Jews of the exile to Jerusalem; probably the person called Heldai in Zec 6:10 is meant.
Helem
A stroke, great-grandson of Asher (1 Chr. 7:35).
(strength). A descendant of Asher. (1 Chronicles 7:35) A man mentioned only in (Zechariah 6:14) Apparently the same as Heldai.
dreaming; healing
טוֹבִיָּ֫הוּ (Towbiyah) means 'Jehovah is good' and refers to several individuals in the Old Testament. It is built from the roots for 'goodness' and 'Jehovah.' This name is associated with a Levite during Jehoshaphat's reign, an Ammonite adversary of Nehemiah, and a head of a family returning from exile. The name appears in contexts related to the Exile and Return.
טוֹבִיָּ֫הוּ, טוֹבִיָּה n.pr.m. (Yah(u) is my good)
a Levite, assigned to reign of Jehoshaphat
Ammonite adversary of Nehem.
head of a family of returning exiles of doubtful lineage
a chief of returning exiles
base
H2900 טוֹבִיָּ֫הוּ, טוֹבִיָּה
2900 Towbiyah to-bee-yaw'
or Towbiyahuw {to-bee-yaw'-hoo}; from 2896 and 3050; goodness
of Jehovah; Tobijah, the name of three Israelites and of one
Samaritan:--Tobiah, Tobijah.
see HEBREW for 02896
see HEBREW for 03050
טוֹבִיָּ֫הוּ (to.viy.yah) — Tobijah.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.17.8
§ Tobiah = "Jehovah is good"
1) head of a family who returned from exile with Zerubbabel but who were unable to prove their connection with Israel
2) the Ammonite who with Sanballat opposed the rebuilding of Jerusalem
3) a Levite in the reign of Jehoshaphat
4) a chief of the returning exiles
טוֹבִיָּ֫הוּ (to.viy.yah) — Tobiah.
A man living at the time of Exile and Return, first mentioned at Ezr.2.60
§ Tobiah = "Jehovah is good"
1) head of a family who returned from exile with Zerubbabel but who were unable to prove their connection with Israel
2) the Ammonite who with Sanballat opposed the rebuilding of Jerusalem
3) a Levite in the reign of Jehoshaphat
4) a chief of the returning exiles
טוֹבִיָּ֫הוּ (to.viy.yah) — Tobiah.
Conj | Prep | N-proper — Conjunction · preposition · noun proper masculineHC/R/Npm
to-bi'-a (Tobhiyah; Codex Alexandrinus Tobias; omitted in Codex Vaticanus):
(1) An Ammonite slave (King James Version, "servant"), probably of Sanballat, the governor of Samaria (Ne 2:10). He was grieved exceedingly when Nehemiah came to seek the welfare of the children of Israel. In two ways he was connected by marriage with the Jews, having himself married the daughter of Shecaniah, the son of Arab, and his son Jehohanan having married the daughter of Meshullam, the son of Berechiah (Ne 6:18). Because of this close connection with the Jews, the nobles of the latter corresponded by letter with him and also reported his good deeds to Nehemiah and reported Nehemiah's words to Tobiah. In consequence of the report, Tobiah sent letters to Nehemiah to put him in fear (6:17-19). Nehemiah…
Tobiah
Pleasing to Jehovah, the “servant,” the “Ammonite,” who joined with those who opposed the rebuilding of Jerusalem after the Exile (Neh. 2:10). He was a man of great influence, which he exerted in opposition to the Jews, and “sent letters” to Nehemiah “to put him in fear” (Neh. 6:17-19). “Eliashib the priest” prepared for him during Nehemiah’s absence “a chamber in the courts of the house of God,” which on his return grieved Nehemiah sore, and therefore he “cast forth all the household stuff of Tobiah out of the chamber” (13:7, 8).
(goodness of Jehovah). "The children of Tobiah" were a family who returned with Zerubbabel, but were unable to prove their connection with Israel -- (Ezra 2:60; Nehemiah 7:62) (B.C. before 536.) "Tobiah the slave, the Ammonite," played a conspicuous part in the rancorous position made by Sanballat the Moabite and his adherents to the rebuilding of Jerusalem. (B.C. 446.) The two races of Moab and Ammon found in these men fit representatives of that hereditary hatred to the Israelites which began before the entrance into Caanan, and was not extinct when the Hebrews had ceased to exist as a nation. But Tobiah, though a slave, (Nehemiah 2:10,19) --unless, this is a title of opprobrium --and an Ammonite, found means to ally himself…
An Ammonite prince, in league with Sanballat and the Samaritans against the pious Jews, who were rebuilding the ruined temple, Ne 2:10; 4:3. His threats and treachery were employed in vain. During Nehemiah’s absence, Tobiah was unlawfully established by some of the chief men of Judah, his relatives, in a fine apartment of the new temple; but was ignominiously expelled on the governor’s return, Ne 6:17-19; 13:1-9.
יְדַעְיָה (Yedaiah) means "Jehovah has known" and refers to a name associated with several individuals in the Old Testament, particularly priests. The name is derived from the roots for 'know' and 'Jah' (a form of Jehovah). It is linked to multiple figures, including a priest in Jerusalem and a man who returned with Zerubbabel, as noted in various passages.
יְדַעְיָה n.pr.m. priestly name
base
H3048 יְדַעְיָה
3048 Ykda`yah yed-ah-yaw'
from 3045 and 3050; Jah has known; Jedajah, the name of two
Israelites:--Jedaiah.
see HEBREW for 03045
see HEBREW for 03050
יְדַעְיָה (ye.da.yah) — Jedaiah.
A man of the tribe of Levi living at the time of Exile and Return, first mentioned at 1Ch.9.10;
son of: Joiarib (H3114)
§ Jedaiah = "Jehovah has known"
1) a priest in Jerusalem
2) a man who returned with Zerubbabel
3) a ruler of the priests in the days of Jeshua
4) a post exilic priest
5) one honoured by Jehovah, perhaps one of the above
יְדַעְיָה (ye.da.yah) — Jedaiah.
A man living at the time of Divided Monarchy, first mentioned at 1Ch.24.7
§ Jedaiah = "Jehovah has known"
1) a priest in Jerusalem
2) a man who returned with Zerubbabel
3) a ruler of the priests in the days of Jeshua
4) a post exilic priest
5) one honoured by Jehovah, perhaps one of the above
יְדַעְיָה (ye.da.yah) — Jedaiah.
A man living at the time of Exile and Return, first mentioned at Neh.12.7
§ Jedaiah = "Jehovah has known"
1) a priest in Jerusalem
Conj | Prep | N-proper — Conjunction · preposition · noun proper masculineHC/R/Npm
Jedaiah
(1.) Invoker of Jehovah. The son of Shimri, a chief Simeonite (1 Chr. 4:37).
(2.) One of those who repaired the walls of Jerusalem after the return from Babylon (Neh. 3:10).
(3.) Knowing Jehovah. The chief of one of the courses of the priests (1 Chr. 24:7).
(4.) A priest in Jerusalem after the Exile (1 Chr. 9:10).
A Simeonite, forefather of Ziza. (1 Chronicles 4:37) Son of Harumaph; a man who did his part in the rebuilding of the wall of Jerusalem. (Nehemiah 3:10) (B.C. 446.)
the hand of the Lord; confessing the Lord
חֵן (chen) refers to 'grace' or 'favor.' It is also a name for an Israelite contemporary of Zerubbabel, mentioned in Zechariah 6:10 and 6:14. The entries indicate that it can be used as a figurative name, but there is no significant disagreement among the lexicons.
חֵן n.pr.m. (favour)—contemp. of Zerubbabel Zc 6:14
ref
H2581 חֵן
2581 Chen khane
the same as 2580; grace; Chen, a figurative name for an
Israelite:--Hen.
see HEBREW for 02580
חֵן (chen) — Hen.
A man living at the time of Exile and Return, first mentioned at Zec.6.10;
son of: Zephaniah (H6846I); also called Hen at Zec.6.14;
Another name of yo.shiy.yah (יֹאשִׁיָּ֫הוּ "Josiah" H2977H)
§ Hen = "favour"
a contemporary of Zerubbabel
Conj | Prep | N-proper — Conjunction · preposition · noun proper masculineHC/R/Npm
Hen
Common in later times among the Jews in Palestine (Matt. 23:37; Luke 13:34). It is noticeable that this familiar bird is only mentioned in these passages in connection with our Lord’s lamentation over the impenitence of Jerusalem.
The hen is nowhere noticed in the Bible except in (Matthew 23:37; Luke 13:34) That a bird so common in Palestine should receive such slight notice is certainly peculiar.
The care of a hen to protect her brood from hawks, etc., illustrates the Savior’s tender care of his people when exposed to the swoop of the Roman eagle, as in all similar perils, Mt 23:37; 24:22. The common barn-door fowl is not often mentioned in Scripture, Mr 13:35; 14:30; Lu 22:34; but at the present day they and their eggs are more used in Syria than any other food not vegetable.
grace; quiet; rest
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צְפַנְיָה (Tsphanyah) means 'Jehovah has treasured' and refers to several individuals in the Old Testament, including a prophet and a priest. The entries indicate that Zephaniah is the ninth of the twelve minor prophets, a descendant of King Hezekiah, and active during the reign of King Josiah. He is also noted as a Levite and the father of Josiah and Hen.
צְפַנְיָה(וּ) n.pr.m. (י׳ hath treasured)
priest
the prophet
a Judæan
ancestor of Heman
base
H6846 צְפַנְיָה(וּ) (י׳ hath treasured) . priest
. the prophet
. a Judæan
. ancestor of Heman
6846 Tsphanyah tsef-an-yaw'
or Tsphanyahuw {tsef-an-yaw'-hoo}; from 6845 and 3050; Jah
has secreted; Tsephanjah, the name of four
Israelites:--Zephaniah.
see HEBREW for 06845
see HEBREW for 03050
צְפַנְיָהוּ (tse.phan.yah) — Zephaniah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.25.18;
son of: Maaseiah (H4641X)
§ Zephaniah = "Jehovah has treasured"
1) the 9th in order of the 12 minor prophets; descendant of king Hezekiah of Judah and prophet in the time of king Josiah of Judah
2) son of Maaseiah and second priest in the reign of king Zedekiah of Judah; succeeded Jehoiada and an officer of the temple; slain at Riblah on the capture of Jerusalem
3) father of Josiah and Hen in the time of the prophet Zechariah
4) a Levite
צְפַנְיָהוּ (tse.phan.yah) — Zephaniah.
A prophet living at the time of Divided Monarchy, only mentioned at Zep.1.1;
son of: Cushi (H3569H)
§ Zephaniah = "Jehovah has treasured"
1) the 9th in order of the 12 minor prophets; descendant of king Hezekiah of Judah and prophet in the time of king Josiah of Judah
N-proper — Noun proper masculineHNpm
zef-a-ni'-a (tsephanyah, tsephanyahu, "Yah hath treasured"):
(1) The prophet.
See ZEPHANIAH, BOOK OF.
(2) A Levite or priest (1Ch 6:36 (Hebrew 6:21)), called in some genealogies "Uriel" (1Ch 6:24; 15:5,11).
(3) Judean father or fathers of various contemporaries of Zechariah, the prophet (Zec 6:10,14).
(4) A priest, the second in rank in the days of Jeremiah. He was a leader of the "patriotic" party which opposed Jeremiah. Nevertheless, he was sent to the prophet as a messenger of King Zedekiah when Nebuchadnezzar was about to attack the city (Jer 21:1) and at other crises (Jer 37:3; compare 29:25,29;
Zephaniah
Jehovah has concealed, or Jehovah of darkness. (1.) The son of Cushi, and great-grandson of Hezekiah, and the ninth in the order of the minor prophets. He prophesied in the days of Josiah, king of Judah (B.C. 641-610), and was contemporary with Jeremiah, with whom he had much in common. The book of his prophecies consists of:
(a) An introduction (1:1-6), announcing the judgment of the world, and the judgment upon Israel, because of their transgressions.
(b) The description of the judgment (1:7-18).
(c) An exhortation to seek God while there is still time (2:1-3).
(d) The announcement of judgment on the heathen (2:4-15).
(e) The hopeless misery of Jerusalem (3:1-7).
(f) The promise of salvation (3:8-20).
(2.) The son of Maaseiah, the “second priest” in the reign of Zedekiah, often mentioned in Jeremiah as having been sent from the king to inquire (
(hidden by Jehovah). The ninth in order of the twelve minor prophets. His pedigree is traced to his fourth ancestor, Hezekiah, (Zephaniah 1:1) supposed to be the celebrated king of that name. The chief characteristics of this book are the unity and harmony of the composition, the grace, energy and dignity of its style, and the rapid and effective alternations of threats and promises. The general tone of the last portion is Messianic, but without any specific reference to the person of our Lord. The date of the book is given in the inscription--viz, the reign of Josiah, from 642 to 611 B.C. It is most probable moreover, that the prophecy was delivered before the eighteenth year of Josiah. The son of Maaseiah, (Jeremiah 21:1) and sagan or second priest in the reign of Zedekiah. (B.C.…
1. A Kohathite, in the seventh generation from Levi, 1Ch 6:36.
2. A priest, high in the sacred order, during the troublous times of king Zedekiah, who often communicated with Jeremiah by his agency. He was among the captives slain by the king of Babylon at Riblah, 2Ki 25:18-21 Jer 21:1 29:25,29 37:3 52:24-27.
3. The ninth in order of the minor prophets, of the tribe of Simeon. He prophesied in the early part of king Josiah’s reign, before the reforms of that good king were instituted, 2Ch 34:3 Zep 1:4-5.
זִכָּרוֹן (zikrown) refers to a memorial or remembrance, encompassing concepts like a memento or record. It is derived from the root word meaning to remember. The entries consistently highlight its use in contexts related to memory and commemoration.
זִכָּרוֹן, זִכָּרֹן n.m. memorial, remembrance
base
H2146 זִכָּרוֹן, זִכָּרֹן memorial, remembrance
2146 zikrown zik-rone'
from 2142; a memento (or memorable thing, day or
writing):--memorial, record.
see HEBREW for 02142
זִכָּרוֹן (zikh.ron) — memorial.
memorial, reminder, remembrance
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
→ The Passover Ex 12:14
→ See PASSOVER
→ Firstborn set apart as a Ex 13:12-16
→ The pot of manna Ex 16:32-34
→ The Feast of Tabernacles Le 23:43
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt