Original Word: בִּירָה
Part of Speech: Noun Feminine
Transliteration: biyrah
Pronunciation: bee-raw'
Phonetic Spelling: (bee-raw')
KJV: palace
NASB: citadel, fortress, temple, capitol
Word Origin: [of foreign origin]

1. a castle or palace

palace

Of foreign origin; a castle or palace -- palace.

Word Origin
of foreign origin
Definition
a castle, palace
NASB Translation
capitol (1), citadel (11), fortress (2), temple (2).

בִּירָה noun feminine castle, palace (late & probably loan-word; compare As bîrtu, fortress Dl^{HA 22}; Persian bâru = Sanskrit bura, bari, see Ry Nehemiah 2:8) —

1 of temple at Jerusalem 1 Chronicles 29:1,19 הַבִּירָה; of for-tress near temple Nehemiah 2:8; Nehemiah 7:2 (compare βᾶρις ᵐ5^L Nehemiah 1:1; Nehemiah 2:8; Nehemiah 7:2 — B ἁβιρά, βειρά — and later βᾶρις Jos^Ant.xiv.11,4).

2 בְּשׁוּשַׁן הַבִּירָה Nehemiah 1:1; Esther 1:2,5; Esther 2:3,5,8; Esther 3:15; Esther 8:14; Esther 9:6,11,12; Daniel 8:2; in these passages it apparently means a fortress in the city bearing the same name (compare especially Esther 3:15; Esther 8:14,15; Esther 9:6,12,15,18).

Overview

בִּירָה appears sixteen times in the Old Testament. In every instance it designates an elevated, fortified, and often royal structure—whether the temple-complex of Jerusalem, the military stronghold that defended the holy city, or the royal acropolis of the Persian capital at Susa. The term therefore gathers around it ideas of majesty, security, and the sovereign rule of God over history.

Occurrences

1 Chronicles 29:1, 19

Nehemiah 1:1; 2:8; 7:2

Esther 1:2, 5; 2:3, 5, 8; 3:15; 8:14; 9:6, 11, 12

Daniel 8:2

The Palace-Fortress on Mount Zion (1 Chronicles 29)

When David addressed Israel concerning the future temple he spoke of “the palace” (1 Chronicles 29:1) that Solomon would build. The word highlights not only the sacredness of the structure but its royal dignity. David understood that the house of the Lord must be nothing less than a regal stronghold, signaling that the divine King would dwell in the midst of His people. His prayer, “Grant my son Solomon the wholehearted devotion… to build the palatial structure for which I have made provision” (1 Chronicles 29:19), ties faithful obedience to the successful completion of the project. The Chronicler thus sets before the post-exilic community the ideal of wholehearted dedication to God’s kingdom work.

The Citadel of Jerusalem (Nehemiah)

Nehemiah uses בִּירָה for the fortified sector adjoining the rebuilt temple. He requests timber “for the gates of the fortress adjacent to the temple” (Nehemiah 2:8) and later appoints Hananiah “commander of the citadel” (Nehemiah 7:2). That the Persian king underwrites the restoration of Jerusalem’s stronghold underscores the Lord’s providential rule over pagan authorities. The rebuilt fortress protects worship, symbolizing God’s protection of covenant faith. It further serves as a reminder that authentic revival requires both spiritual and practical vigilance.

The Royal Citadel at Susa (Esther and Daniel)

Thirteen of the sixteen occurrences lie in Esther and Daniel, where בִּירָה refers to the Persian acropolis at Susa. The narrative opens with “King Xerxes sat on his royal throne in the citadel of Susa” (Esther 1:2). From that seat of imperial power Haman’s decree of annihilation is issued (Esther 3:15), and from the same fortress the counter-edict of deliverance later speeds forth (Esther 8:14). Within those walls Mordecai is exalted, Esther pleads for her people, and the Jews gain victory (Esther 9:6–12). Daniel likewise “saw himself in the citadel of Susa” (Daniel 8:2), receiving from God a vision that pierces the might of empires and announces the triumph of the kingdom of heaven. These passages stress that divine sovereignty transcends the most secure human strongholds.

Theological Significance

1. Kingship of God. Every occurrence binds the idea of fortress to rulership. Whether on Zion or in Susa, God remains the ultimate King, directing events for His redemptive purposes.
2. Sanctuary and security. The temple as palace underlines that true safety is found where God dwells (Psalm 46). The rebuilt Jerusalem citadel manifests that security follows obedience.
3. Reversal of worldly power. In Esther the same palace that issues death sentences becomes the scene of salvation. God overturns hostile decrees within humanity’s strongest bastions.
4. Prophetic assurance. Daniel’s vision from Susa’s fortress reveals future deliverance. Even the heart of Gentile power cannot hinder divine revelation.

Ministry Applications

• Worship centers on the majesty of God—church buildings should remind congregations that they approach the throne of the King.
• Spiritual leadership requires both prayerful dependence and practical action, exemplified by David’s generosity and Nehemiah’s administrative skill.
• Believers labor under earthly authorities yet trust the Lord to overrule for good, as He did for the Jews in Esther.
• Personal holiness functions as a moral citadel; guarding the heart defends the community (Proverbs 4:23).

Historical and Archaeological Notes

Excavations at Susa reveal a lofty acropolis with massive walls, moats, and administrative quarters—features reflected in the biblical narrative. Recent studies of the Ophel area in Jerusalem have identified remains of a fortified complex adjoining the Temple Mount, lending credence to Nehemiah’s description. Such findings harmonize with Scripture’s portrayal of בִּירָה as both palace and stronghold.

Conclusion

בִּירָה threads through Scripture as a reminder that God is the fortress of His people and the sovereign over all earthly powers. From Zion to Susa, the biblical witness unites royal authority, covenant worship, and divine protection in this single evocative term.

הַבִּירָ֑ה הַבִּירָ֔ה הַבִּירָ֖ה הַבִּירָ֗ה הַבִּירָ֜ה הַבִּירָ֡ה הַבִּירָ֤ה הַבִּירָ֥ה הַבִּירָֽה׃ הַבִּירָה֙ הבירה הבירה׃ hab·bî·rāh habbiRah habbîrāhInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts