Ezra 4:14 — Word Study
WLCכְּעַ֗ן כָּל־ קֳבֵל֙ דִּֽי־ מְלַ֤ח הֵֽיכְלָא֙ מְלַ֔חְנָא וְעַרְוַ֣ת מַלְכָּ֔א לָ֥א אֲֽרִֽיךְ לַ֖נָא לְמֶֽחֱזֵ֑א עַ֨ל־ דְּנָ֔ה שְׁלַ֖חְנָא וְהוֹדַ֥עְנָא לְמַלְכָּֽא׃
BSANowkᵉʻan [at this time, in the present] becausekôl we are in the servicemᵉlach△ [as loyal attendants, eating the salt] of the palacehêykal [the king's royal court, the temple] and it is not fittingʼărak△ [proper, suitable] to allowchăzâʼ the kingmelek [the monarch, the ruler] to be dishonoredʻarvâh△ [disrespected, shamed, seen in a state of vulnerability] we have sentshᵉlach [dispatched, certified] to informyᵉdaʻ■ the kingmelek [to make known, to let him know]
| Greek | English | Parsing |
|---|---|---|
| כְּעַ֗ן | now | Adverb |
| כָּל־ | as to | Preposition, preposition |
| קֳבֵל֙ | because | Noun common, both singular absolute |
| דִּֽי־ | that | Conjunction |
| מְלַ֤ח | [the] salt of | Noun common, both singular construct |
| הֵֽיכְלָא֙ | palace the | Noun common both singular determined, particle |
| מְלַ֔חְנָא | we eat salt | Verb, Qal, perfect first person common plural |
| וְעַרְוַ֣ת | and [the] dishonor of | Conjunction, noun common feminine singular construct |
| מַלְכָּ֔א | king the | Noun common both singular determined, particle |
| לָ֥א | not | Particle |
| אֲֽרִֽיךְ | [is] proper | Adj |
| לַ֖נָא | for us | Preposition, suffix |
| לְמֶֽחֱזֵ֑א | to see | Preposition, verb qal infinitive construct common |
| עַ֨ל־ | concerning | Preposition |
| דְּנָ֔ה | this | Particle |
| שְׁלַ֖חְנָא | we have sent | Verb, Qal, perfect first person common plural |
| וְהוֹדַ֥עְנָא | and we have made known | Conjunction, verb hiphil perfect first person common plural |
| לְמַלְכָּֽא׃ | to king the | Preposition, noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now because we are in the service of the palace and it is not fitting for us to allow the king to be dishonored, we have sent to inform the king |
| KJV | Now because we have maintenance from the king’s palace, and it was not meet for us to see the king’s dishonour, therefore have we sent and certified the king; |
| ASV | Now because we eat the salt of the palace, and it is not meet for us to see the king’s dishonor, therefore have we sent and certified the king; |
| YLT | Now, because that the salt of the palace [is] our salt, and the nakedness of the king we have no patience to see, therefore we have sent and made known to the king; |
| WEB | Now because we eat the salt of the palace and it is not appropriate for us to see the king’s dishonor, therefore we have sent and informed the king, |
| BBE | Now because we are responsible to the king, and it is not right for us to see the king's honour damaged, we have sent to give the king word of these things, |
Where they part company is שְׁלַ֖חְנָא — see How Translations Differ.
The sentence is structured with a main clause followed by a reason and an action, emphasizing the loyalty and duty of the servants.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמְלַח
The sentence as the grammar sees it Open the tree ›
3 of 18 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 — Ezra 4:14
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 Letter to the Kinggenerated
Ezra 4:14 describes the servants of the palace explaining their loyalty and the importance of maintaining the king's honor. They express that it is not appropriate for them to allow any dishonor to fall upon the king, prompting them to send a message to inform him of the situation. This reflects their commitment to the king's authority and the political dynamics of the time.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 33:31 | So My people come to you as usual, sit before you, and hear your words; but they do not put them into practice. Although they express love with their mouths, their hearts pursue dishonest gain. |
| 2 | John 12:5–6 | “Why wasn’t this perfume sold for three hundred denarii and the money given to the poor?” |
| 3 | John 19:12–15 | From then on, Pilate tried to release Him, but the Jews kept shouting, “If you release this man, you are no friend of Caesar. Anyone who declares himself a king is defying Caesar.” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שְׁלַ֖חְנָא, she.Lach.na'generated
The word שְׁלַ֖חְנָא (she.Lach.na') is a perfect tense verb meaning 'we have sent.' It indicates a completed action performed by the subjects, in this case, the servants of the palace. The verb is in the first person plural, showing that the action is taken by a group.
This verb emphasizes their proactive role in communication and their responsibility to the king. The act of sending is not just a mere action; it conveys their loyalty and the importance of keeping the king informed.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses we have sent, which is also reflected in the translations by BBE, YLT, and WEB.
Where translations differ is in the rendering of שְׁלַ֖חְנָא. The ASV, DRA, GNV, KJV, NWB, and RVA use certified, while others stick to we have sent. This reflects a difference in emphasis on the nature of the communication.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action centered around the verb שְׁלַ֖חְנָא, we have sent. The structure reveals a complex sentence with several dependent clauses that provide context and reasoning for the action.
The initial clause establishes the reason for their action, followed by a series of phrases that elaborate on their loyalty and the importance of the king's honor. The arrangement highlights the significance of the king's reputation in their decision-making.
Septuagint Backgroundgenerated
In the Septuagint, the translation for שְׁלַ֖חְנָא is rendered as ἐπέμψαμεν, meaning 'we have sent.' This choice reflects a straightforward translation of the Hebrew verb, maintaining the same sense of action.
The Greek translation captures the urgency and formality of the communication to the king, aligning closely with the original Hebrew intent.
In plain words — the whole versegenerated
Ezra 4:14 explains that the servants of the palace are loyal to the king and feel it is important to inform him about matters that could bring dishonor. They have sent a message to the king to keep him aware of the situation, showing their commitment to his authority.
Frequently Asked Questionsgenerated
Eating salt signifies loyalty and commitment to the king, as it was a symbol of covenant and trust.
Informing the king is crucial to maintain his honor and authority, reflecting the servants' loyalty and duty.
Dishonor to the king could lead to political instability and loss of respect among his subjects and allies.
It shows the importance of loyalty and communication in maintaining the king's reputation, which was vital for governance and stability.
Reflection Questionsgenerated
- How can I demonstrate loyalty in my relationships, similar to the servants of the palace?
- What are some ways I can communicate important information effectively?
- Why is it important to uphold the honor of those in authority?
- In what situations have I seen the consequences of dishonor or disrespect?
The early church on this verse — how the Fathers read it
Bede comments on the significance of the salt eaten in the palace, linking it to the loyalty of the servants and the influence of worldly philosophy.
We, therefore, mindful of the salt which we have eaten in the palace, etc. The Samaritans eat salt in the palace, when heretics are educated with the flavor of worldly philosophy, with the sweetness of rhetoric,Early Church Fathers on Ezra 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 4:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow because we have maintenance from the king's palace,.... Have posts under the king, to which salaries were annexed, by which they were supported, and which they had from the king's exchequer; or
Read John Gill on Ezra 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow because we have maintenance from the king's palace, and it was not meet for us to see the king's dishonour, therefore have we sent and certified the king; We have maintenance from the king's
Read Robert Jamieson on Ezra 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThus they pretend the king’ s service to their own malicious designs and private interests.
Read Matthew Poole on Ezra 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 4:14 Now because we have maintenance from [the king’ s] palace, and it was not meet for us to see the king’ s dishonour, therefore have we sent and certified the king; Ver. 14. Now because we have maintenance from the king’ s palace] Chaldee, are salted with the salt of the palace, Salarium de regis palatio pereipimus, have our salary from the court, as Junius rendereth it. The great use of salt makes it here put for all kind of commodity; like as bread is called pants, as if it were ôï ðáí, the all and whole of our sustenance, Deuteronomy 8:3. And it was not meet for us to see the king’ s dishonour] Chaldee, nakedness, privities, which uncovered, cause contempt, as it befell Noah in…
Read John Trapp on Ezra 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Maintenance.—more exactly, we eat the salt of the palace. This seems to be a general expression for dependence on the king, whose dishonour or loss they profess themselves unwilling to behold.
Read Charles John Ellicott on Ezra 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Now because we have maintenance from the king's palace] More literally: Now because at all times we are salted with the salt of the palace; i.e., We live on the king's bounty, and must be faithful to our benefactor. Salt was used as the emblem of an incorruptible covenant; and those who ate bread and salt together were considered as having entered into a very solemn covenant. These hypocrites intimated that they felt their conscience bound by the league between them and the king; and therefore could not conscientiously see any thing going on that was likely to turn to the king's damage. They were probably also persons in the pay of the Persian king.
Read AdamClarke on Ezra 4 →CambridgeThe Cambridge Bible for Schools and Colleges14. have maintenance from the king’s palace] R.V. eat the salt of the palace; which preserves the metaphor of the original. The LXX. omitted the clause: Vulg. ‘memores salis, quod in palatio comedimus’: 1Es 2:20, ‘forasmuch as the things pertaining to the Temple are now on hand’, which substitutes a different sentence for one that was not intelligible. The old Jewish translation ‘because we aforetime destroyed the Temple’, adopted by many former commentators (cf. Luther, ‘Nun wir alle dabei sind, die wir den Tempel zerstφret haben’), seems to have been based upon the old symbolical custom of ‘sowing with salt’ the site of a town or place that had been destroyed, e.g. Judges 9:45, and upon…
Read Cambridge on Ezra 4 →Albert Barnes1798–1870Barnes' Notes on the BibleWe have maintenance - See the margin. The phrase “to eat a man’s salt” is common in the East to this day; and is applied not only to those who receive salaries, but to all who obtain their subsistence by means of another.
Read Albert Barnes 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
Now because we are in the service of the palace and it is not fitting for us to allow the king to be dishonored, we have sent to inform the king
Now because we eat the salt of the palace and it is not appropriate for us to see the king’s dishonor, therefore we have sent and informed the king,
Now because we are in the service of the palace and it is not fitting for us to allow the king to be dishonored, we have sent to inform the king
In light of the fact that we are loyal to the king, and since it does not seem appropriate to us that the king should sustain damage, we are sending the king this information
Tyndale line
Now because we have maintenance from the king’s palace, and it was not meet for us to see the king’s dishonour, therefore have we sent and certified the king;
Now because we eat the salt of the palace, and it is not meet for us to see the king’s dishonor, therefore have we sent and certified the king;
Now because we eat the salt of the palace, and it is not meet for us to see the king’s dishonour, therefore have we sent and certified the king;
Now because we have maintenance from the king's palace, and it was not meet for us to see the king's dishonor, therefore have we sent and certified the king;
Nowe therefore because wee haue bene brought vp in the Kings palace, it was not meete for vs to see the Kings dishonour: for this cause haue we sent and certified the King,
Strictly literal
Now, since we eat the salt of the palace, and it is not right for us to see the king's injury, therefore have we sent and informed the king;
Now, because that the salt of the palace [is] our salt, and the nakedness of the king we have no patience to see, therefore we have sent and made known to the king;
Now because that the salt of the palace [is] our salt, and we have no patience to see the nakedness of the king, therefore we have sent and made known to the king;
Now because we eat the salt of the palace, and it is not proper for us to see the king's dishonor, therefore have we sent and let the king know this:
Surely because we have eaten the palace salt, it is not fitting for us to see any dishonor happen to the king. It is because of this that we are informing the king
From the Latin
But we remembering the salt that we have eaten in the palace, and because we count it a crime to see the king wronged, have therefore sent and certified the king,
Simplified
Now because we are in the king's service and it is not right for us to see Your Majesty disrespected, we are sending this letter so that you can be informed,
Now because we are responsible to the king, and it is not right for us to see the king's honour damaged, we have sent to give the king word of these things,
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the overall message of the verse, though the Septuagint's word order differs. The Septuagint matches 10 out of the 18 words in the Hebrew text, indicating a close relationship between the two versions.
כְּעַ֗ן כָּל־ קֳבֵל֙ דִּֽי־ מְלַ֤ח הֵֽיכְלָא֙ מְלַ֔חְנָא וְעַרְוַ֣ת מַלְכָּ֔א לָ֥א אֲֽרִֽיךְ לַ֖נָא לְמֶֽחֱזֵ֑א עַ֨ל־ דְּנָ֔ה שְׁלַ֖חְנָא וְהוֹדַ֥עְנָא לְמַלְכָּֽא׃
10 of the 18 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezra 4:14
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.
כְּעַן (k`an) means 'now' or 'at this time' in Aramaic. It is derived from the root of another Hebrew word, כְּעֶ֫נֶת (ke.e.net), which also means 'now.' The entries indicate its usage primarily relates to the present time.
H3705 כְּעַן
3705 k`an keh-an'
(Aramaic) probably from 3652; now:--now.
see HEBREW for 03652
כְּעַן (ke.an) — now.
now, at this time, until now
Aramaic equivalent: ke.e.net (כְּעֶ֫נֶת "now" H3706)
Adj — AdverbAD
/ל (l) — to/for.
Prefix lamed: to
AR/R — Preposition · prepositionAR/R
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
קֳבֵל, transliterated as qbel, is an Aramaic word meaning 'before' or 'in front of.' It functions as a noun, preposition, conjunction, and adverb, conveying ideas of location and causation, such as 'because of' or 'therefore.' The entries indicate that it is derived from a related term, קָבַל (H6905), and cover a range of uses in context.
קֳבֵל 29 subst. front, as prep. in front of, before, because of; as conj. because that
base
H6903 קֳבֵל, קְבֵל
6903 qbel keb-ale'
(Aramaic) or qobel (Aramaic) {kob-ale'}; (corresponding to
6905; (adverbially) in front of; usually (with other
particles) on account of, so as, since, hence:--+ according
to, + as, + because, before, + for this cause, + forasmuch as,
+ by this means, over against, by reason of, + that, +
therefore, + though, + wherefore.
see HEBREW for 06905
קֳבֵל (qe.vel) — before.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
קֳבֵל (qe.vel) — before: because.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
ANcbsa — Noun common · both singular absoluteANcbsa
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
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
מְלַח (melach) means 'salt' in Aramaic, derived from the root word for salt, מֶלַח (melach). The entries indicate that it can also imply maintenance, suggesting a broader context of preservation. There are no significant disagreements among the lexicons.
H4416 מְלַח
4416 mlach mel-akh'
(Aramaic) from 4415; salt:--+ maintenance, salt.
see HEBREW for 04415
מְלַח (me.lach) — salt.
salt
ANcbsc — Noun common · both singular constructANcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
הֵיכַל (heykal) refers to a palace or temple, encompassing both sacred spaces like the temple in Jerusalem and secular ones. The term is used in various contexts, including pagan temples. The entries consistently highlight its dual meaning without significant disagreement.
[הֵיכַל] n.m. palace, temple
base
H1965 הֵיכַל
1965 heykal hay-kal'
(Aramaic) corresponding to 1964:--palace, temple.
see HEBREW for 01964
הֵיכַל (he.khal) — temple.
: temple
1) palace, temple
1a) palace
1b) temple (in Jerusalem)
1c) temple (pagan)
הֵיכַל (he.khal) — temple: palace.
: palace
1) palace, temple
1a) palace
1b) temple (in Jerusalem)
1c) temple (pagan)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
pal'-as: In Hebrew chiefly 'armon, in the Revised Version (British and American) text translated "castle" in 1Ki 16:18; 2Ki 15:25; birah, hekhal, the same word often rendered "temple"; in Greek aule, in the Revised Version (British and American) translated "court" (Mt 26:3,18,69; Mr 14:54,66; Lu 11:21; Joh 18:15). On the other hand, "palace" takes the place in the Revised Version (British and American) of the King James Version "common hall" or "judgment hall" (praitorion, Mt 27:27;
Palace
Used now only of royal dwellings, although originally meaning simply (as the Latin word palatium, from which it is derived, shows) a building surrounded by a fence or a paling. In the Authorized Version there are many different words so rendered, presenting different ideas, such as that of citadel or lofty fortress or royal residence (Neh. 1:1; Dan. 8:2). It is the name given to the temple fortress (Neh. 2:8) and to the temple itself (1 Chr. 29:1). It denotes also a spacious building or a great house (Dan. 1:4; 4:4, 29: Esther 1:5; 7:7), and a fortified place or an…
Palace in the Bible, in the singular and plural, is the rendering of several words of diverse meaning. (1 Chronicles 29:1; Ezra 4:14; Amos 4:3) etc. It often designates the royal residence, and usually suggests a fortress or battlemented house. The word occasionally included the whole city as in (Esther 9:12) and again, as in (1 Kings 16:18) it is restricted to a part of the royal apartments. It is applied, as in (1 Chronicles 29:1) to the temple in Jerusalem. The site of the palace of Solomon was almost certainly in the city itself on the brow opposite to the temple…
מְלַח (melach) is a verb meaning 'to eat salt,' indicating a form of subsistence or maintenance. It is derived from a cognate verb and appears in the context of Aramaic, specifically in Ezra 4:14. The entries consistently emphasize its meaning related to salt consumption.
[מְלַח] vb. denom. eat salt;—Pe. Ezr 4:14
ref
H4415 מְלַח vb. denom. with accusative of cognate meaning of verb eat salt
4415 mlach mel-akh'
(Aramaic) corresponding to 4414; to eat salt, i.e.
(generally) subsist:--+ have maintenance.
see HEBREW for 04414
מְלַח (me.lach) — to eat salt.
(P'al) to eat salt
Aramaic of ma.lach (מָלַח "to salt" H4414B)
Adj — Verb · Qal · perfect first person common pluralAVqp1cp
solt (melach; halas, hals): Common salt is considered by most authorities as an essential ingredient of our food. Most people intentionally season their cooking with more or less salt for the sake of palatability. Others depend upon the small quantities which naturally exist in water and many foods to furnish the necessary amount of salt for the body. Either too much salt or the lack of it creates undesirable disturbance in the animal system. Men and animals alike instinctively seek for this substance to supplement or improve their regular diet. The ancients appreciated the value of salt for seasoning food (Job 6:6). So necessary was it that they dignified it by making it a requisite part of sacrifices (Le 2:13; Ezr 6:9; 7:22;
Salt
Used to season food (Job 6:6), and mixed with the fodder of cattle (Isa. 30:24, “clean;” in marg. of R.V. “salted”). All meat-offerings were seasoned with salt (Lev. 2:13). To eat salt with one is to partake of his hospitality, to derive subsistence from him; and hence he who did so was bound to look after his host’s interests (Ezra 4:14, “We have maintenance from the king’s palace;” A.V. marg., “We are salted with the salt of the palace;” R.V., “We eat the salt of the palace”).
A “covenant of salt” (Num. 18:19; 2 Chr. 13:5) was a covenant…
Indispensable as salt is to ourselves, it was even more so to the Hebrews, being to them not only an appetizing condiment in the food both of man, (Job 11:6) and beset, (Isaiah 30:24) see margin, and a valuable antidote to the effects of the heat of the climate on animal food, but also entering largely into the religious services of the Jews as an accompaniment to the various offerings presented on the altar. (Leviticus 2:13) They possessed an inexhaustible and ready supply of it on the southern shores of the Dead Sea. [SEA, THE SALT, THE SALT] There is one mountain here called Jebel Usdum, seven miles long and several hundred feet high, which is composed almost entirely of salt. The Jews appear to have distinguished between rock-salt and that which was gained by evaporation as…
Was procured by the Jews from the Dead Sea, wither from the immense hill or ridge of pure rock salt at its southwest extremity, or from that deposited on the shore by the natural evaporation. The Arabs obtain it in large cakes, two or three inches thick, and sell it in considerable quantities throughout Syria. It well-known preservative qualities, and its importance as a seasoning for food, Job 6:6, are implied in most of the passages where it is mentioned in Scripture: as in the miraculous healing of a fountain, 2Ki 2:21; in the sprinkling of salt over the sacrifices consumed on God’s altar, Le 2:13 Eze 43:24 Mr 9:49…
עַרְוָה (arvah) primarily means dishonor, with a figurative connection to nakedness. The term is linked to impoverishment and is used metaphorically to express a state of disgrace. It appears in contexts such as Ezra 4:14.
[עַרְוָה] n.f. dishonour;—cstr. Ezr 4:14.
ref
H6173 עַרְוָה
6173 `arvah ar-vaw'
(Aramaic) corresponding to 6172; nakedness, i.e.
(figuratively) impoverishment:--dishonor.
see HEBREW for 06172
עַרְוָה (ar.vah) — dishonor.
1) dishonour, nakedness
1a) dishonour (metaphor of nakedness)
Adj | N-fs — Conjunction · noun common feminine singular constructAC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
ATn — ParticleATn
אֲרִיִךְ (arak) is an adjective and verb meaning fitting or proper. It is linked to the Aramaic word for 'to prolong' and conveys the sense of something that reaches a given point or is suitable. The term appears in Ezra 4:14.
אֲרִיִךְ adj.vb. fitting, proper;—Ezr 4:14.
ref
H749 אֲרִיִךְ adj. vb.. fitting, proper
749 'arak ar-ak'
(Aramaic) properly, corresponding to 748, but used only in
the sense of reaching to a given point; to suit:--be meet.
see HEBREW for 0748
אֲרִיךְ (a.rakh) — be proper.
v
1) (CLBL) (P'al) to be long, reach, meet
adj v
2)(BDB/TWOT) fitting, proper
Aramaic of a.rakh (אָרַךְ "to prolong" H0748)
Adj — AdjAAabsa
prop'-er: For the King James Version "proper" (child), in Heb 11:23, the Revised Version (British and American) substitutes "goodly"; in 1Ch 29:3; 1Co 7:7, the Revised Version (British and American) "own" is employed, and for the too emphatic "their proper tongue" in Ac 1:19 "their language" is written. But none of the King James Version forms are really obsolete.
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
AR/Sp1bp — Preposition · suffixAR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
חֲזָה (chaza') means to see or behold, and can refer to witnessing something directly or perceiving it in a dream or vision. The word is built from a root that emphasizes the act of gazing or observing, and it covers meanings related to sight and customary appearances. It appears in contexts where vision or perception is significant.
חֲזָה vb. see, behold
base
H2370 חֲזָה, חֲזָא
2370 chaza' khaz-aw'
(Aramaic) or chazah (Aramaic) {khaz-aw'}; corresponding to
2372; to gaze upon; mentally to dream, be usual (i.e.
seem):--behold, have (a dream), see, be wont.
see HEBREW for 02372
חֲזָה (cha.zah) — to see.
1) to see, behold
1a)(P'al)
1a1) to see
1a2) to see, behold, witness
1a3) to behold (in a dream or vision)
1a4) customary, seemly (passive)
Adj | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
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)
AR — PrepositionAR
kon-surn'-ing:
The Revised Version (British and American) makes frequent changes, such as "for," "as for," "from," "about," for "concerning"; "concerning" instead of "for," "of," "over," "in," "against," etc. Some of the other changes are, "unto that which is good" for "concerning" (Ro 16:19), "concerning" instead of "because of" (Jer 23:9), for "the miracle of" (Mr 6:52); for "with" (Mr 10:41), for "of the Lord" (Ac 18:25), "concerning Jesus" (diferent text), "by way of disparagement" (2Co 11:21), instead of "concerning reproach"; "Why askest thou me concerning…
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
ATm — ParticleATm
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 first person common pluralAVqp1cp
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj | V-Hiphil-Perf-1cp — Conjunction · verb hiphil perfect first person common pluralAC/Vhp1cp
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 | N-ms | Art — Preposition · noun common both singular determined · particleAR/Ncbsd/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…