Ezra 4:11 — Word Study
WLCדְּנָה֙ פַּרְשֶׁ֣גֶן אִגַּרְתָּ֔א דִּ֚י שְׁלַ֣חוּ עֲל֔וֹהִי עַל־ אַרְתַּחְשַׁ֖שְׂתְּא מַלְכָּ֑א עַבְדָ֛ךְ אֱנָ֥שׁ עֲבַֽר־ נַהֲרָ֖ה וּכְעֶֽנֶת׃ פ
BSAThisdên is the textparshegen [copy, transcript] of the letterʼiggᵉrâʼ [written message] they sentshᵉlach to himʻal Toʻal Kingmelek [ruler, monarch] ArtaxerxesʼArtachshashtâʼ [a title given to Persian kings] From your servantsʻăbad [those who serve, slaves] the menʼĕnâsh [human beings, people] westʻăbar [beyond, on the other side] of the Euphratesnᵉhar [a major river]
| Greek | English | Parsing |
|---|---|---|
| דְּנָה֙ | this | Particle |
| פַּרְשֶׁ֣גֶן | [is] [the] copy of | Noun common, both singular construct |
| אִגַּרְתָּ֔א | letter the | Noun common feminine singular determined, particle |
| דִּ֚י | which | Conjunction |
| שְׁלַ֣חוּ | they sent | Verb, Qal, perfect third person masculine plural |
| עֲל֔וֹהִי | to him | Preposition, suffix |
| עַל־ | to | Preposition |
| אַרְתַּחְשַׁ֖שְׂתְּא | Artaxerxes | Noun proper masculine |
| מַלְכָּ֑א | king the | Noun common both singular determined, particle |
| עַבְדָ֛ךְ | servant your | Noun common masculine plural construct, suffix |
| אֱנָ֥שׁ | [the] man of | Noun common, both singular construct |
| עֲבַֽר־ | [the] region beyond | Noun common, both singular construct |
| נַהֲרָ֖ה | river the | Noun common both singular determined, particle |
| וּכְעֶֽנֶת׃ פ | and now | Conjunction, adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | (This is the text of the letter they sent to him.) To King Artaxerxes, From your servants, the men west of the Euphrates: |
| KJV | ¶ This is the copy of the letter that they sent unto him, even unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time. |
| ASV | This is the copy of the letter that they sent unto Artaxerxes the king: Thy servants the men beyond the River, and so forth. |
| YLT | This [is] a copy of a letter that they have sent unto him, unto Artaxerxes the king: 'Thy servants, men beyond the river, and at such a time; |
| WEB | This is the copy of the letter that they sent: To King Artaxerxes, from your servants, the people beyond the River. |
| BBE | This is a copy of the letter which they sent to Artaxerxes the king: Your servants living across the river send these words: |
The translations agree on דְּנָה as 'this.'
The sentence consists of a main clause followed by several noun phrases that clarify the subjects of the letter.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbשְׁלַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezra 4:11
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 Letter to King Artaxerxesgenerated
Ezra 4:11 contains the text of a letter sent to King Artaxerxes by the men living west of the Euphrates. This letter expresses their concerns about the rebuilding of Jerusalem and the potential consequences for the king's rule. It is part of a larger narrative concerning the challenges faced by the Jewish people during their return from exile and the rebuilding of their city.
Cross References
The Key Word — דְּנָה, de.Nahgenerated
The word דְּנָה (de.Nah) is an Aramaic demonstrative pronoun meaning 'this.' It is used to point to something specific, often serving to connect ideas or explain a reason. In this context, it introduces the text of the letter.
As a particle, it emphasizes the particularity of the message being conveyed. Its usage here indicates that the following content is a specific communication directed to the king.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of דְּנָה as 'this.'
The BSB, KJV, ASV, YLT, WEB, and BBE all convey the same meaning in their translations, maintaining the essence of the original text.
Sentence Structuregenerated
The finite verb שְׁלַ֣חוּ (they sent) governs the main clause, with a noun phrase as the subject and several prepositional phrases providing additional information about the letter and its recipients. The structure emphasizes the act of sending the letter to the king.
The sentence is constructed to present the letter's content clearly, with the main action of sending highlighted by the verb at the forefront.
Septuagint Backgroundgenerated
The Septuagint translates דְּנָה as αὕτη (hautē), which means 'this.' This choice reflects a direct correspondence to the Hebrew term, maintaining the emphasis on the specific letter being referenced.
The use of ἐπιστολῆς for אִגַּרְתָּ֔א indicates a formal written communication, aligning with the original Hebrew meaning.
In plain words — the whole versegenerated
Ezra 4:11 presents the text of a letter sent to King Artaxerxes by the men living west of the Euphrates. They identify themselves as servants of the king and express their concerns about the rebuilding of Jerusalem.
Frequently Asked Questionsgenerated
The letter serves to inform King Artaxerxes of the activities of the Jews in Jerusalem and to express potential concerns about their rebuilding efforts.
They are likely the Jewish exiles and their descendants who had returned to their homeland and were now living in the region west of the Euphrates River.
King Artaxerxes was the ruling monarch at the time, and the letter seeks his attention and intervention regarding the situation in Jerusalem.
The term 'servants' indicates a relationship of subordination and duty, suggesting that the authors of the letter recognize their position in relation to the king.
Reflection Questionsgenerated
- What can we learn from the way the men address King Artaxerxes in their letter?
- How does this letter reflect the challenges faced by the Jewish people during their return from exile?
- In what ways can formal communication be important in addressing concerns with authority figures today?
- What does this passage teach us about the importance of documenting and communicating significant events?
The early church on this verse — how the Fathers read it
Bede comments on this letter, interpreting it as a reflection of the opposition faced by the Jewish people in their efforts to rebuild Jerusalem.
This is a copy of the letter, etc. Artaxerxes, who is persuaded, and who, being persuaded, commanded that Jerusalem should not be built, holds the figure either of some pagan ruler, certainly an enemy and persecutor of the Church,Early Church Fathers on Ezra 4 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezra 4:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThis is the copy of the letter they sent unto him, even unto Artaxerxes the king,.... Which Ezra brought with him from Babylon, and is contained in the five following verses: thy servants the men on
Read John Gill on Ezra 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time. No JFB commentary on these verses.
Read Robert Jamieson on Ezra 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 4:11 This [is] the copy of the letter that they sent unto him, [even] unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time.Ver. 11. Thy servants] Not thy subjects only, but thine officers.
Read John Trapp on Ezra 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) On this side the river.—Literally, beyond the river Euphrates, as written for the Persian court. And at such a time.—Rather, and so forth; meaning, “Thy servants, as aforesaid,” alluding to the superscription.
Read Charles John Ellicott on Ezra 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. And at such a time.] The word וכענת ucheeneth has greatly perplexed all commentators and critics. The versions give us no light; and the Vulgate translates it et dicunt salutem, "and they wish prosperity." Some translate it and so forth; and our translators supposed that it referred to the date, which however is not specified, and might have been as easily entered as the words and at such a time. In our first translation of the Bible, that by Coverdale, in 1535, the passage stands thus: "And other on this syde the water, and in Canaan." In that by Becke, 1549, it is thus: "And other on this syde the water, and in Ceneeth:" and in the margin he enters "or peace," "or health." In…
Read AdamClarke on Ezra 4 →CambridgeThe Cambridge Bible for Schools and Colleges11. unto him, even unto Artaxerxes] R.V. unto Artaxerxes the king.the men on this side the river] R.V. beyond the river. The A.V. does not recognize that the senders of the letter place themselves in the position of the recipient; the expression “beyond the river” applied to a country would to a Persian subject convey as distinct an idea of a particular district as ‘Cisalpine and Transalpine Gaul’ would to a Roman subject whether living in Italy or Gaul. and at such a time] R.V. ‘and so forth’, i.e. ‘et cætera’. See note on Ezra 4:10. Probably a long and wearisome salutation is thus briefly dispatched.
Read Cambridge on Ezra 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. This is the copy — After this verse (Ezra 4:12-16) we seem to have an exact transcript of the substance of the letter that they sent. What precedes in Ezra 4:9-10 was a sort of paraphrase of the introduction to the letter.
Read Daniel Denison Whedon on Ezra 4 →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
(This is the text of the letter they sent to him.) To King Artaxerxes, From your servants, the men west of the Euphrates:
This is the copy of the letter that they sent: To King Artaxerxes, from your servants, the people beyond the River.
(This is the text of the letter they sent to him.) To King Artaxerxes, From your servants, the men west of the Euphrates:
(This is a copy of the letter they sent to him:) “To King Artaxerxes, from your servants in Trans-Euphrates:
Tyndale line
¶ This is the copy of the letter that they sent unto him, even unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time.
This is the copy of the letter that they sent unto Artaxerxes the king: Thy servants the men beyond the River, and so forth.
This is the copy of the letter that they sent unto Artaxerxes the king; Thy servants the men beyond the river, and so forth.
This is the copy of the letter that they sent to him, even to Artaxerxes the king: Thy servants the men on this side of the river, and at such a time.
This is the copie of the letter that they sent vnto King Artahshashte, THY SERVANTS the men beyond the Riuer and Cheeneth, salute thee.
Strictly literal
This is the copy of the letter that they sent to him: To Artaxerxes the king: Thy servants the men on this side the river, and so forth.
This [is] a copy of a letter that they have sent unto him, unto Artaxerxes the king: 'Thy servants, men beyond the river, and at such a time;
This [is] a copy of a letter that they have sent to him, to Artaxerxes the king: “Your servants, men beyond the river, and at such a time;
This is the copy of the letter which they sent unto him, even unto king Artaxerxes: Thy servants the men on this side the river, and so forth.
This is a copy of the letter that they sent to Artaxerxes: “Your servants, men of the Province Beyond the River, write this:
From the Latin
(This is the copy of the letter, which they sent to him:) To Artaxerxes the king, thy servants, the men that are on this side of the river, send greeting.
Simplified
The following is a copy of the letter they sent to him. To King Artaxerxes, from your servants, men beyond the River Euphrates:
This is a copy of the letter which they sent to Artaxerxes the king: Your servants living across the river send these words:
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, the Septuagint, and the Dead Sea Scrolls show agreement in the core elements of this verse, with minor variations in wording. The Septuagint retains much of the original structure, while the Dead Sea Scrolls reflect damage but align closely with the Masoretic Text.
דְּנָה֙ פַּרְשֶׁ֣גֶן אִגַּרְתָּ֔א דִּ֚י שְׁלַ֣חוּ עֲל֔וֹהִי עַל־ אַרְתַּחְשַׁ֖שְׂתְּא מַלְכָּ֑א עַבְדָ֛ךְ אֱנָ֥שׁ עֲבַֽר־ נַהֲרָ֖ה וּכְעֶֽנֶת׃ פ
12 of the 14 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.
[דנה] [פרשגן] [אגרת] [א] [די] [שלחו] [עלו׳הי] [על] [ארתחששתא] מלכ [א] עבדי׳ך אנש עבר [נהר] [הוכענת]
3 words on the leather — 1 partly restored, 12 supplied entire by an editor.
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 4:11
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.
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
Adj — ParticleATm
פַּרְשֶׁ֫גֶן (parshegen) is an Aramaic word meaning 'copy.' It is derived from a related term that also means 'copy.' The entries consistently define it as a noun referring to a copy, with no significant disagreement among the lexicons.
פַּרְשֶׁ֫גֶן n.m. copy
base
H6573 פַּרְשֶׁ֫גֶן
6573 parshegen par-sheh'-ghen
(Aramaic) corresponding to 6572:--copy.
see HEBREW for 06572
פַּרְשֶׁ֫גֶן (par.she.gen) — copy.
copy
Aramaic of pat.she.gen (פַּתְשֶׁ֫גֶן "copy" H6572B)
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…
אִגְּרָא (iggra) is an Aramaic word meaning 'letter' or 'missive,' derived from Persian. It appears in the later books of the Old Testament and is related to the Hebrew word for 'letter' (אִגֶּ֫רֶת, H0107). The entries consistently describe it as a form of written communication.
אִגְּרָא n.f. letter-missive
base
H104 אִגְּרָא
104 'iggra' ig-er-aw'
(Aramaic) of Persian origin; an epistle (as carried by a
state courier or postman):--letter.
אִגְּרָא (ig.g.ra) — letter.
letter, missive (Aramaic loan-word used in last OT books)
Aramaic of ig.ge.ret (אִגֶּ֫רֶת "letter" H0107)
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
let'-er.
See EPISTLE.
Letter
In Rom. 2:27, 29 means the outward form. The “oldness of the letter” (7:6) is a phrase which denotes the old way of literal outward obedience to the law as a system of mere external rules of conduct. In 2 Cor. 3:6, “the letter” means the Mosaic law as a written law. (See WRITING.)
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
שְׁלַח (shlach) primarily means 'to send.' It can refer to the act of sending or being sent, with a focus on the P'al stem, which indicates a simple action. The word is connected to the Aramaic form and has a relationship with the Hebrew root found in H7971.
H7972 שְׁלַח
7972 shlach shel-akh'
(Aramaic) corresponding to 7971:--put, send.
see HEBREW for 07971
שְׁלַח (she.lach) — to send.
1) to send
1a) (P'al)
1a1) to send, send out
1a2) to be sent
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj | Suff — Preposition · suffixAR/Sp3ms
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj — PrepositionAR
אַרְתַּחְשַׁשְׂתָּא (Artachshashta) refers to Artaxerxes, a title used for several Persian kings, specifically the son and successor of Xerxes who ruled from 465-424 BC. The name is associated with the time of the Exile and Return, first mentioned in Ezra 4:7 and Ezra 6:14, and is thought to mean 'I will make the spoiled to boil: I will stir myself (in) winter.'
אַרְתַּחְשַׁשְׂתָּא n.pr.m. Artaxerxes
base
אַרְתַּחְשַׁשְׂתְּא n.pr.m. of king
base
H783a אַרְתַּחְשַׁשְׂתָּא Artaxerxes H783b אַרְתַּחְשַׁשְׂתְּא of king
783 'Artachshashta' ar-takh-shash-taw'
or mArtachshasht {ar-takh- shasht'}; or by permutation
gArtachshactu {ar-takh-shast'}; of foreign origin;
Artachshasta (or Artaxerxes), a title (rather than name) of
several Persian kings:--Artaxerxes.
אַרְתַּחְשַׁשְׂתָּא (ar.tach.shash.ta) — Artaxerxes.
A man living at the time of Exile and Return, first mentioned at Ezr.6.14
Also named: ar.tach.shash.ta (אַרְתַּחְשַׁשְׂתְּא "Artaxerxes" H0783)
§ Artaxerxes = "I will make the spoiled to boil: I will stir myself (in) winter"
son and successor of Xerxes as emperor of Persia, 465-424 BC
אַרְתַּחְשַׁשְׂתְּא (ar.tach.shash.ta) — Artaxerxes.
A man living at the time of Exile and Return, first mentioned at Ezr.4.7
Aramaic of ar.tach.shash.ta (אַרְתַּחְשַׁשְׂתָּא "Artaxerxes" H0783H)
§ Artaxerxes = "I will make the spoiled to boil: I will stir myself (in) winter"
son and successor of Xerxes as emperor of Persia, 465-424 BC
אַרְתַּחְשַׁשְׂתְּא (ar.tach.shash.ta) — Artaxerxes.
A man living at the time of Exile and Return, first mentioned at Ezr.6.14
Adj — Noun proper masculineANpm
ar-taks-urk'-sez (Artaxerxes): Is the Greek and Latin form of one, and perhaps of two or three kings of Persia mentioned in the Old Testament.
(1) All are agreed that the Artaxerxes at whose court Ezra and Nehemiah were officials is Artaxerxes I, the son of Xerxes, commonly called Longimanus, who reigned from 465 to 424 BC. This Artaxerxes was the third son of Xerxes and was raised to the throne by Artabanus, the murderer of Xerxes. Shortly after his accession, Artaxerxes put his older brother Darius to death; and a little later, Artabanus, who perhaps aimed to make himself king, was killed. Hystaspes, the second brother, who seems to have been satrap of Bactria at the time of his father's death, rebelled, and after two battles was deprived of his power and probably of his life. The reign of Artaxerxes was further disturbed by the revolt of Egypt in 460 BC, and by that of Syria about 448…
Artaxerxes
The Greek form of the name of several Persian kings. (1.) The king who obstructed the rebuilding of the temple (Ezra 4:7). He was probably the Smerdis of profane history.
(2.) The king mentioned in Ezra 7:1, in the seventh year (B.C. 458) of whose reign Ezra led a second colony of Jews back to Jerusalem, was probably Longimanus, who reigned for forty years (B.C. 464-425); the grandson of Darius, who, fourteen years later, permitted Nehemiah to return and rebuild Jerusalem.
(the great warrior). The first Artaxerxes is mentioned in (Ezra 4:7) and appears identical with Smerdis, the Magian impostor and pretended brother of Cambyses, who usurped the throne B.C. 522, and reigned eight months. In (Nehemiah 2:1) we have another Artaxerxes. We may safely identify him with Artaxerxes Macrocheir or Longimanus, the son of Xerxces, who reigned B.C. 464-425.
Great king, the name or title of several kings of Persia.
1. It is given in Ezr 4:7-24, to Smerdis the Magian, who usurped the throne after the death of Cambyses, B. C. 522, pretending to be Smerdis, the son of Cyrus, whom Cambyses had put to death. His usurped power was used, at the rebuilding of the temple. He was murdered, after a reign of eight months, and was succeeded by Darius son of Hystaspes.
2. The king of this name mentioned in Ezr 7:1-28, is most probably Artaxerxes Longimanus, the son and successor of Xerxes, who ascended the throne B. C. 425, after a mild reign of thirty-nine years. In the seventh year of his reign, Ezra led a second company of the Jewish exiles back to Jerusalem. In the twentieth year of Artaxerxes Longimanus, Nehemiah was sent to Jerusalem as governor…
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…
עֲבַד (abad) refers to a servant or slave. It is derived from the related term עֶ֫בֶד (e.ved), which also means servant or slave. The word appears in both Hebrew and Aramaic contexts, highlighting its significance in various roles of servitude.
[עֲבַד, or עֲבֵד] n.m. slave, servant
base
H5649 עֲבַד, עֲבֵד
5649 `abad ab-bad'
(Aramaic) from 5648; a servant:--servant.
see HEBREW for 05648
עֲבַד (a.vad) — servant/slave.
servant, slave
Aramaic of e.ved (עֶ֫בֶד "servant/slave" H5650)
Adj | Suff — Noun common masculine plural construct · suffixANcmpc/Sp2ms
אֱנָשׁ (enash) refers to a man or human being, and can also denote mankind collectively. It is related to the Aramaic term for human, אֱנוֹשׁ (enosh). The entries consistently emphasize its meaning as a representation of humanity.
אֱנָשׁ n.m. man, mankind
base
H606 אֱנָשׁ
606 'enash en-awsh'
(Aramaic) or renash (Aramaic) {en-ash'}; corresponding to
582; a man:--man, + whosoever.
see HEBREW for 0582
אֱנָשׁ (e.nash) — man.
1) man, human being
2) mankind (collective)
Aramaic of e.nosh (אֱנוֹשׁ "human" H0582)
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…
עֲבַר (abar) refers to a region that is across or beyond. It is related to the Aramaic word for 'side' and is linked to the concept of being on the other side of something. The entries emphasize its geographical implications, but do not provide specific Old Testament references.
עֲבַר n.m. region across, beyond
base
H5675 עֲבַר
5675 `abar ab-ar'
(Aramaic) corresponding to 5676:--beyond, this side.
see HEBREW for 05676
עֲבַר (a.var) — beyond.
region beyond or across
Aramaic of e.ver (עֵ֫בֶר ": side" H5676)
Adj — Noun common · both singular constructANcbsc
be-yond': Found in the Hebrew only in its application to space and time, and for these ideas three words are employed: hale'ah (Ge 35:21) = "to the distance"; `abhar = "to go beyond" "to cross" derivative `ebher (Chald. `abhar) = "across," "beyond" (De 30:13; Jos 18:7; Jud 3:26; 1Sa 20:36; 2Ch 20:2; Ezr 4:17,20; Jer 25:22); and `al (Le 15:25) = "beyond the time." In the New Testament peran, is used to…
Beyond
When used with reference to Jordan, signifies in the writings of Moses the west side of the river, as he wrote on the east bank (Gen. 50:10, 11; Deut. 1:1, 5; 3:8, 20; 4:46); but in the writings of Joshua, after he had crossed the river, it means the east side (Josh. 5:1; 12:7; 22:7).
נְהַר (neh-har) means 'river' and is particularly associated with the Euphrates. It is derived from a root related to another word for river. The entries consistently emphasize its meaning as a river or stream, with no significant disagreement among lexicons.
נְהַר 14 n.m. river
base
H5103 נְהַר
5103 nhar neh-har'
(Aramaic) from a root corresponding to 5102; a river,
especially the Euphrates:--river, stream.
see HEBREW for 05102
נְהַר (ne.har) — River.
The River
Aramaic of pe.rat (פְּרָת "Euphrates" H6578)
נְהַר (ne.har) — river.
river
Aramaic of na.har (נָהָר "river" H5104H)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
riv'-er:
(1) The usual word is nahar (Aramaic nehar (Ezr 4:10, etc.)), used of the rivers of Eden (Ge 2:10-14), often of the Euphrates (Ge 15:18, etc.), of Abana and Pharpar (2Ki 5:12), the river of Gozan (2Ki 17:6), the river Chebar (Eze 1:1), the rivers (canals?) of Babylon (Ps 137:1), the rivers of Ethiopia (Isa 18:1; Ze 3:10). Compare nahr, the common Arabic word for "river."
River
(1.) Heb. ‘aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated “brook,” “river,” “stream,” but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).
(2.) Heb. nahal, in winter a “torrent,” in summer a “wady” or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).
These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter…
In the sense in which we employ the word viz. for a perennial stream of considerable size, a river is a much rarer object in the East than in the West. With the exception of the Jordan and the Litany, the streams of the holy land are either entirely dried up in the summer months converted into hot lanes of glaring stones, or else reduced to very small streamlets, deeply sunk in a narrow bed, and concealed from view by a dense growth of shrubs. The perennial river is called nahar by the Hebrews. With the definite article, "the river," it signifies invariably the Euphrates. (Genesis 31:21; Exodus 23:31; Numbers 24:6; 2 Samuel 10:16) etc. It is never applied to the fleeting…
This word answers in our Bible to various Hebrew terms, of which the principal are the following:
1. Yeor, an Egyptian word signifying river. It is always applied to the Nile and its various canals, except in Job 28:10 Da 12:5,6,7 2. Nahar, applied, like our word river, to constantly flowing streams, such as the Euphrates. In our version this word is sometimes rendered "flood," Jos 24:2,3, etc.
3. Nahal, a torrent-bed, or valley through which water flows in the rainy season only, Nu 34:5, etc; frequently rendered "brook," Nu 13:28 Job 6:15, etc. Such streams are to the…
כְּעֶ֫נֶת and contr. כְּעֶת adv. now
base
H3706 כְּעֶ֫נֶת
3706 k`eneth keh-eh'-neth
(Aramaic) or kaeth (Aramaic) {keh-eth'}; feminine of 3705;
thus (only in the formula "and so forth"):--at such a time.
see HEBREW for 03705
כְּעֶ֫נֶת (ke.e.net) — now.
now, and now
Aramaic of ke.an (כְּעַן "now" H3705)
AC/D — Conjunction · adverbAC/D