probably of Persian origin; Sivan, the third Hebrew month; Sivan.
Transliteration:Çîyvân
Pronunciation:see-vawn'
Detailed Word Study
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### Core Meaning & Semantic Range
The Hebrew word `{{H5510}}` *Çîyvân* (סִיוָן) denotes Sivan, the third month of the Hebrew calendar. The base definition indicates its probable Persian origin, suggesting its adoption into the Hebrew lexicon during or after the Babylonian exile, a period when Aramaic and Persian influences became prominent in Jewish life and language. Unlike some older Hebrew month names (e.g., Abib, Ziv), which may have carried agricultural or natural associations, *Çîyvân* is primarily a proper noun for a specific calendrical period. Its semantic range is therefore quite narrow, functioning exclusively as a temporal marker without broader metaphorical or theological connotations inherent in the word itself.
### Biblical Occurrences & Contextual Analysis
The term `{{H5510}}` *Çîyvân* appears only once in the Hebrew Bible, specifically in the book of Esther:
* [[Esther 8:9]]: "Then were the king's scribes called at that time, in the third month, that is, the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language."
In this sole occurrence, *Çîyvân* is explicitly identified as "the third month," confirming its calendrical function. The context is crucial: it marks the precise date—the twenty-third day of Sivan—when King Ahasuerus's second decree was issued. This decree, crafted by Mordecai, granted the Jews the right to assemble and defend themselves against those who sought to destroy them, effectively reversing the earlier genocidal edict instigated by Haman. The exact timing of this counter-decree, occurring in Sivan, was vital for its dissemination throughout the vast Persian Empire, allowing the Jewish people sufficient time to prepare for the impending conflict.
### Related Words & Concepts
The study of `{{H5510}}` *Çîyvân* naturally connects to other terms related to the Hebrew calendar and its evolution:
* **Post-Exilic Month Names:** *Çîyvân* belongs to a group of month names adopted during or after the Babylonian exile, reflecting foreign (Babylonian/Persian) influence. Other examples include Nisan (`{{H5212}}`), Kislev (`{{H3691}}`), Tebeth (`{{H2873}}`), and Adar (`{{H143}}`). These names replaced or supplemented older, pre-exilic Hebrew/Canaanite month names.
* **Pre-Exilic Month Names:** Before the exile, the Israelites used different month names, often tied to agricultural cycles or older traditions. Examples include Abib (first month, [[Exodus 13:4]]), Ziv (second month, [[1 Kings 6:1]]), Ethanim (seventh month, [[1 Kings 8:2]]), and Bul (eighth month, [[1 Kings 6:38]]). The transition from these older names to those like *Çîyvân* is a significant historical marker.
* **The Hebrew Calendar:** The broader system of the Hebrew calendar, which governs the timing of religious festivals, agricultural seasons, and historical events.
* **Festivals:** The third month, Sivan, is profoundly significant in Jewish tradition as it is the month in which the Feast of Weeks (Shavuot or Pentecost) is celebrated. This festival, occurring fifty days after Passover, commemorates the giving of the Torah at Mount Sinai. Although the word *Çîyvân* itself does not explicitly mention Shavuot in [[Esther 8:9]], its identity as the third month inherently links it to this foundational covenant event.
### Theological Significance
While `{{H5510}}` *Çîyvân* is primarily a calendrical term, its presence in the biblical narrative carries implicit theological weight:
* **Divine Providence and Timing:** The appearance of *Çîyvân* in [[Esther 8:9]] highlights the meticulous timing of God's redemptive plan. The issuance of the counter-decree in the third month, Sivan, was not arbitrary; it was a crucial step in the unfolding of divine providence, ensuring the deliverance of the Jewish people from annihilation. God's sovereignty is evident in His orchestration of events, even within the seemingly secular context of a foreign court, demonstrating that He works through human decrees and political machinations to achieve His purposes.
* **God's Faithfulness in Exile:** The use of a Persian-derived month name like *Çîyvân* underscores the post-exilic reality of the Jewish people, living under foreign dominion. Yet, even in this period of dispersion and external influence, God remains faithful to His covenant. The book of Esther, set entirely within the Persian Empire, powerfully illustrates God's active presence and intervention to preserve His people, regardless of their geographical or political circumstances.
* **Implicit Connection to Shavuot and Revelation:** The traditional association of the month of Sivan with the giving of the Torah at Mount Sinai (Shavuot) imbues the term with deeper theological resonance, even if not explicitly stated in Esther. The third month marks the season of divine revelation and the establishment of the covenant relationship between God and Israel. This subtle connection suggests that even as the Jewish people faced an existential threat in Persia, the foundational covenant promises, initiated at Sinai, remained steadfast, providing the basis for their miraculous preservation.
### Summary
The Hebrew word `{{H5510}}` *Çîyvân* (סִיוָן) designates Sivan, the third month of the Hebrew calendar. Its probable Persian origin points to its post-exilic adoption, reflecting the cultural and linguistic influences on the Jewish people during that period. Appearing only once in the biblical text, in [[Esther 8:9]], *Çîyvân* serves as a precise chronological marker for the issuance of the life-saving decree that allowed the Jews to defend themselves against Haman's plot. This singular occurrence, though seemingly mundane, underscores the meticulous timing of God's divine providence in orchestrating events for the deliverance of His people. Furthermore, as the month traditionally associated with the Feast of Weeks (Shavuot) and the giving of the Torah at Sinai, *Çîyvân* carries an implicit theological significance, connecting the historical deliverance in Esther to the foundational covenant and ongoing faithfulness of God to His people.
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