Ezra 4:17 — Word Study
WLCפִּתְגָמָ֞א שְׁלַ֣ח מַלְכָּ֗א עַל־ רְח֤וּם בְּעֵל־ טְעֵם֙ וְשִׁמְשַׁ֣י סָֽפְרָ֔א וּשְׁאָר֙ כְּנָוָ֣תְה֔וֹן דִּ֥י יָתְבִ֖ין בְּשָֽׁמְרָ֑יִן וּשְׁאָ֧ר עֲבַֽר־ נַהֲרָ֛ה שְׁלָ֖ם וּכְעֶֽת׃ ס
BSA[Then] the kingmelek [ruler, monarch] sentshᵉlach this replypithgâm Toʻal RehumRᵉchûwm [compassionate one] the commanderbᵉʻêl [high-ranking official, leader] ShimshaiShimshay [Samaritan scribe] the scribeçâphêr [secretary, record-keeper] and the restshᵉʼâr [remainder, those who are left] of your associateskᵉnâth [companions, colleagues] livingyᵉthib [dwelling, residing] in SamariaShomrayin [watch mountain, northern region] and elsewhereshᵉʼâr [beyond, on the other side] in the region westʻăbar [province, territory] of the Euphratesnᵉhar [major river] Greetingsshᵉlâm [peace, prosperity, shalom]
| Greek | English | Parsing |
|---|---|---|
| פִּתְגָמָ֞א | word the | Noun common both singular determined, particle |
| שְׁלַ֣ח | he sent | Verb, Qal, perfect third person masculine singular |
| מַלְכָּ֗א | king the | Noun common both singular determined, particle |
| עַל־ | to | Preposition |
| רְח֤וּם | Rehum | Noun proper masculine |
| בְּעֵל־ | lord of | Noun common, both singular construct |
| טְעֵם֙ | command | Noun common, both singular absolute |
| וְשִׁמְשַׁ֣י | and Shimshai | Conjunction, noun proper masculine |
| סָֽפְרָ֔א | scribe the | Noun common both singular determined, particle |
| וּשְׁאָר֙ | and [the] rest of | Conjunction, noun common both singular construct |
| כְּנָוָ֣תְה֔וֹן | associates their | Noun common feminine plural construct, suffix |
| דִּ֥י | who | Conjunction |
| יָתְבִ֖ין | [were] dwelling | Verb, Qal, participle (active) masculine plural |
| בְּשָֽׁמְרָ֑יִן | in Samaria | Preposition, noun proper |
| וּשְׁאָ֧ר | and [the] rest of | Conjunction, noun common both singular construct |
| עֲבַֽר־ | [the] region beyond | Noun common, both singular construct |
| נַהֲרָ֛ה | river the | Noun common both singular determined, particle |
| שְׁלָ֖ם | peace | Noun common, both singular absolute |
| וּכְעֶֽת׃ ס | and now | Conjunction, adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the king sent this reply: To Rehum the commander, Shimshai the scribe, and the rest of your associates living in Samaria and elsewhere in the region west of the Euphrates: Greetings. |
| KJV | ¶ Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and unto the rest beyond the river, Peace, and at such a time. |
| ASV | Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and in the rest of the country beyond the River: Peace, and so forth. |
| YLT | An answer hath the king sent unto Rehum counsellor, and Shimshai scribe, and the rest of their companions who are dwelling in Samaria, and the rest beyond the river, 'Peace, and at such a time: |
| WEB | Then the king sent an answer to Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions who live in Samaria, and in the rest of the country beyond the River: Peace. |
| BBE | Then the king sent an answer to Rehum, the chief ruler, and Shimshai the scribe, and their friends living in Samaria, and to the rest of those across the river, saying, Peace to you: |
Where they part company is שְׁלָ֖ם — see How Translations Differ.
The sentence has a main clause with additional phrases detailing the recipients and their location, emphasizing the formal nature of the communication.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectשְׁלָם
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 4:17
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 King's Replygenerated
Ezra 4:17 records the king's response to officials in Samaria, specifically addressing Rehum and Shimshai, concerning the rebuilding efforts in Jerusalem. This correspondence highlights the political dynamics of the time, as the king acknowledges the concerns raised about the restoration of the city. It sets the stage for further developments in the narrative, as seen in the subsequent verses, where the king's decree is discussed.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 4:7–9 | And in the days of Artaxerxes king of Persia, Bishlam, Mithredath, Tabeel, and the rest of his associates wrote a letter to Artaxerxes. It was written in Aramaic and then translated. |
| 2 | Ezra 5:7 | The report they sent him read as follows: To King Darius: All peace. |
| 3 | Ezra 7:12 | Artaxerxes, king of kings. To Ezra the priest, the scribe of the Law of the God of heaven: Greetings. |
| 4 | Luke 10:5 | Whatever house you enter, begin by saying, ‘Peace to this house.’ |
| 5 | Acts 23:26 | Claudius Lysias, To His Excellency, Governor Felix: Greetings. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — פִּתְגָמָ֞א, pit.ga.Ma'generated
The word פִּתְגָם (pithgam) is a noun that refers to an edict or decree, indicating a command or official word from authority. It is derived from a root that encompasses meanings related to communication, such as an answer or letter.
In this verse, it signifies the formal reply sent by the king, emphasizing the authoritative nature of the communication. The context suggests that it is a response to a request or concern, thereby highlighting the political structure and the role of the king in governance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the king's reply, using terms like reply (BSB, KJV, ASV) and greetings (BSB, KJV, ASV) to convey the formal nature of the communication.
Sentence Structuregenerated
The main verb of the verse is שְׁלַ֣ח, he sent, which governs the entire clause. The subject is the king, and the object is the reply being sent to Rehum, Shimshai, and others.
The structure includes several noun phrases that list the recipients of the message, indicating the formal nature of the communication. The prepositional phrases clarify the geographical context, emphasizing the location of the associates mentioned.
Septuagint Backgroundgenerated
The Septuagint translates פִּתְגָמָ֞א with ἀπέστειλεν, meaning 'he sent.' This choice reflects a straightforward rendering of the Hebrew term, emphasizing the action of sending rather than the content of the message.
This choice shows a focus on the act of communication, aligning with the authoritative tone of the original Hebrew.
In plain words — the whole versegenerated
Ezra 4:17 tells us that the king sent a reply to Rehum, Shimshai, and others regarding the rebuilding of Jerusalem. This reply is formal and indicates the king's authority in the matter, addressing the officials living in Samaria and the surrounding regions.
Frequently Asked Questionsgenerated
The king's reply signifies his acknowledgment of the concerns raised by the officials regarding the rebuilding efforts, and it reflects his authority in the matter.
Rehum was a commander, and Shimshai was a scribe, both involved in the governance of the region during the time of the return from exile.
The term פִּתְגָמָ֞א indicates a formal decree or command, highlighting the authoritative nature of the king's communication.
This verse fits into the larger narrative by illustrating the political interactions between the Jewish returnees and the Persian authorities, setting the stage for the challenges faced in rebuilding Jerusalem.
Reflection Questionsgenerated
- How do the political dynamics of this verse reflect the challenges faced by the Jewish people during the return from exile?
- What can we learn about the role of authority in communication from the king's reply?
- In what ways do the names mentioned in this verse reflect the cultural and political landscape of the time?
- How does understanding the meaning of פִּתְגָמָ֞א enhance our comprehension of the king's message?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss the authority of the king and the implications of his decree, illustrating the historical context of the rebuilding efforts.
The Jews said, “This temple was built in forty-six years, and you will raise it up in three days?” They answered as they understood.Early Church Fathers on Ezra 4 →
The king sent word to Rehum the commander and to Shimshai the scribe, etc. The sense of the letter is clear, and so is the allegory;Early Church Fathers on Ezra 4 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezra 4:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe,.... This affair, upon examination, being found to be of importance, the king of Persia thought fit to send an
Read John Gill on Ezra 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and unto the rest beyond the river, Peace, and at such a time.
Read Robert Jamieson on Ezra 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 4:17 [Then] sent the king an answer unto Rehum the chancellor, and [to] Shimshai the scribe, and [to] the rest of their companions that dwell in Samaria, and [unto] the rest beyond the river, Peace, and at such a time.Ver. 17. Peace, and at such a time] As the Latins saluting say, Ave, or Salve, the Greeks ÷áéñå, so the Hebrews and Syrians say, Shalom lach, that is, Peace be to thee (Hieron.). The Turks’ salutation at this day also is, Salaam aleek, the reply, Aleek Salaum, peace is a complexive blessing (Blount).
Read John Trapp on Ezra 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Peace, and at such a time.—Salutation, and so forth. The account of the reply and the beginning of it are strangely blended, as before.
Read Charles John Ellicott on Ezra 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Peace, and at such a time] The word וכעת ucheeth is like that which we have already considered on Ezra 4:10, and probably has the same meaning.
Read AdamClarke on Ezra 4 →CambridgeThe Cambridge Bible for Schools and Colleges17. an answer] Another Persian word in the original, ‘pithgama’, used also in Esther 1:20, a ‘decree’, and Ecclesiastes 8:11, ‘sentence’. The LXX. omits. Vulg. ‘verbum’. Here = a royal rescript. Rehum &c.] see Ezra 4:9. that dwell in Samaria] A detail not mentioned with such directness in Ezra 4:10. A comparison with that verse shows that the city, not the district, is intended. unto the rest beyond the river] So margin of R.V.—R.V. text in the rest of the country beyond the river. See Ezra 4:10, where the application of the word ‘rest’ is clearly the same. There it follows after the verb ‘set in’ (lit. ‘cause to dwell’), here after the verb ‘dwell’. The district or territory, not the…
Read Cambridge on Ezra 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. An answer — The original word (ôúâí) conveys the idea not only of an answer, but also of a decree: an edict. Peace, and at such a time — Rather, peace, and so forth.
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
Then the king sent this reply: To Rehum the commander, Shimshai the scribe, and the rest of your associates living in Samaria and elsewhere in the region west of the Euphrates: Greetings.
Then the king sent an answer to Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions who live in Samaria, and in the rest of the country beyond the River: Peace.
Then the king sent this reply: To Rehum the commander, Shimshai the scribe, and the rest of your associates living in Samaria and elsewhere in the region west of the Euphrates: Greetings.
The king sent the following response: “To Rehum the commander, Shimshai the scribe, and the rest of their colleagues who live in Samaria and other parts of Trans-Euphrates: Greetings!
Tyndale line
¶ Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and unto the rest beyond the river, Peace, and at such a time.
Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and in the rest of the country beyond the River: Peace, and so forth.
Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and in the rest of the country beyond the river, Peace, and so forth.
Then the king sent an answer to Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and to the rest beyond the river, Peace, and at such a time.
The King sent an answere vnto Rehum the Chauncelour, and Shimshai the Scribe, and so the rest of their companions that dwelt in Samaria, and vnto the other beyond the Riuer, Shelam and Cheeth.
Strictly literal
The king sent an answer to Rehum the chancellor, and Shimshai the scribe, and the rest of their companions that dwell in Samaria, and the other places beyond the river: Peace, and so forth.
An answer hath the king sent unto Rehum counsellor, and Shimshai scribe, and the rest of their companions who are dwelling in Samaria, and the rest beyond the river, 'Peace, and at such a time:
The king has sent an answer to Rehum counselor, and Shimshai scribe, and the rest of their companions who are dwelling in Samaria, and the rest beyond the river, “Peace, and at such a time:
Then sent the king a reply unto Rechum the counsellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and unto the rest of those beyond the river, Peace, and so forth.
So the king sent out a reply to Rehum and Shimshai and their companions in Samaria and the rest who were in the Province Beyond the River: “May peace be yours.
From the Latin
The king sent word to Reum Beelteem and Samsai the scribe, and to the rest that were in their council, inhabitants of Samaria, and to the rest beyond the river, sending greeting and peace.
Simplified
The king replied as follows: “To Rehum the commander, Shimshai the scribe, and fellow officers living in Samaria and in other areas west of the Euphrates: Greetings.
Then the king sent an answer to Rehum, the chief ruler, and Shimshai the scribe, and their friends living in Samaria, and to the rest of those across the river, saying, Peace to you:
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 largely agree, with 17 of the 19 words matched. The Septuagint's word order and articles differ, indicating a translation rather than a direct correspondence.
פִּתְגָמָ֞א שְׁלַ֣ח מַלְכָּ֗א עַל־ רְח֤וּם בְּעֵל־ טְעֵם֙ וְשִׁמְשַׁ֣י סָֽפְרָ֔א וּשְׁאָר֙ כְּנָוָ֣תְה֔וֹן דִּ֥י יָתְבִ֖ין בְּשָֽׁמְרָ֑יִן וּשְׁאָ֧ר עֲבַֽר־ נַהֲרָ֛ה שְׁלָ֖ם וּכְעֶֽת׃ ס
17 of the 19 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 4:17
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.
פִּתְגָם (pithgam) refers to a command, word, or decree in Aramaic. It encompasses meanings such as an answer, letter, or matter. The entries indicate that it is related to the Hebrew word for 'word' and covers a range of uses in official contexts.
פִּתְגָם n.m. command, word, affair
base
H6600 פִּתְגָם, פִּתְגָּם
6600 pithgam pith-gawm'
(Aramaic) corresponding to 6599; a word, answer, letter or
decree:--answer, letter, matter, word.
see HEBREW for 06599
פִּתְגָם (pit.gam) — edict.
1) command, work, affair, decree
1a) word, report
1b) decree
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
Word, The
(Gr. Logos), one of the titles of our Lord, found only in the writings of John (John 1:1-14; 1 John 1:1; Rev. 19:13). As such, Christ is the revealer of God. His office is to make God known. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). This title designates the divine nature of Christ. As the Word, he “was in the beginning” and “became flesh.” “The Word was with God ” and “was God,” and was the Creator of all things (comp. Ps.33: 6; 107:20; 119:89; 147:18; Isa. 40:8).
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 singularAVqp3ms
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…
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
רְחוּם (Rechum) primarily refers to a post-exilic name meaning 'compassion.' It denotes a Persian official mentioned in Ezra 4:8 and several individuals who returned from exile, including a Levite and a chief who sealed a covenant with Nehemiah. The entries suggest a connection to gentleness, but the exact nuance is unclear.
רְחוּם, רְחֻם n.pr.m. (compassion, or softness, gentleness?);—post-exilic name
with Zerub.
with Neh.
H7348a רְחוּם, רְחֻם (compassion, or softness, gentleness?);—post-exilic name H7348b רְחוּם Persian official
7348 Rchuwm rekh-oom'
a form of 7349; Rechum, the name of a Persian and of three
Israelites:--Rehum.
see HEBREW for 07349
רְחוּם (re.chum) — Rehum.
A man living at the time of Exile and Return, first mentioned at Ezr.2.2; also called Harim at Neh.10.5; 12.15; Nehum at Neh.7.7;
§ Rehum = "compassion"
1) an man who returned from exile with Zerubbabel
1a) also 'Nehum'
2) a Levite of the family of Bani who assisted in rebuilding the walls of Jerusalem
3) one of the chiefs of the people who sealed the covenant with Nehemiah
4) a priest who returned from exile with Zerubbabel
רְחוּם (re.chum) — Rehum.
A man living at the time of Exile and Return, first mentioned at Ezr.4.8
§ Rehum = "compassion"
a commander who wrote a letter to the king Artaxerxes in which he opposed the rebuilding of Jerusalem
רְחוּם (re.chum) — Rehum.
A man living at the time of Exile and Return, only mentioned at Neh.3.17;
son of: Bani (H1137L)
§ Rehum = "compassion"
Adj — Noun proper masculineANpm
re'-hum (rechum, or rechum):
(1) One of the twelve heads of the Jewish community returning from captivity with Zerubbabel (Ezr 2:2; Ne 7:7 (by a copyist's error "Nehum"); Ne 12:3; /RAPC 1Es 5:8, "Roimus").
(2) A Persian officer of high rank (literally, "master of judgment, taste, reason") who with others wrote a letter against Jerusalem to King Artaxerxes (Ezr 4:8,9,17,23).
Rehum
Merciful. (1.) One of “the children of the province” who returned from the Captivity (Ezra 2:2); the same as “Nehum” (Neh. 7:7).
(2.) The “chancellor” of Artaxerxes, who sought to stir him up against the Jews (Ezra 4:8-24) and prevent the rebuilding of the walls and the temple of Jerusalem.
(merciful). One who went up from Babylon with Zerubbabel. (Ezra 2:2) (B.C. 536.) "Rehum the chancellor." (Ezra 4:8,9,17,23) He was perhaps a kind of lieutenant-governor of the province under the king of Persia. (B.C. 535.) A Levite of the family of Bani, who assisted in rebuilding the walls of Jerusalem. (Nehemiah 3:17) (B.C. 445.) One of the chief of the people, who signed the covenant with Nehemiah. (Nehemiah 10:25) (B.C. 410.) A priestly family, or the head of a priestly house, who went up with Zerubbabel. (Nehemiah 12:3) (B.C. 536.)
An officer of the king of Persia, in Samaria, during the rebuilding of the temple; by an insidious letter to the king he procured an edict for the discontinuance of this work for a time, probably two years or more preceding 520 B.C., when it was resumed.
בְּעֵל (be'el) refers to a commander, owner, or lord. It is an Aramaic term that corresponds to the Hebrew word for 'master' (בַּעַל, H1167). The entries indicate its usage primarily in contexts related to authority or ownership.
בְּעֵל n.m. owner, lord
base
H1169 בְּעֵל
1169 b`el beh-ale'
(Aramaic) corresponding to 1167:--+ chancellor.
see HEBREW for 01167
בְּעֵל (be.el) — commander.
owner, lord
Aramaic of ba.al (בַּעַל ": master" H1167)
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…
טְעֵם (t`em) refers to taste and judgment, encompassing both subjective and objective aspects. It can also denote a command or report. The word is derived from related roots, indicating a range of meanings that includes flavor, wisdom, and decree.
טְעֵם 30 n.m. taste, judgment, command
base
H2942 טְעֵם, טַעַם
2942 t`em teh-ame'
(Aramaic) from 2939, and equivalent to 2941; properly,
flavor; figuratively, judgment (both subjective and
objective); hence, account (both subj. and obj.):--+
chancellor, + command, commandment, decree, + regard, taste,
wisdom.
see HEBREW for 02939
see HEBREW for 02941
טְעֵם (te.em) — command.
1) report, taste
1a) taste
1b) report
ANcbsa — Noun common · both singular absoluteANcbsa
שִׁמְשַׁי (Shimshay) is a proper name meaning 'sunny.' It refers to a man mentioned in the context of the Exile and Return, specifically in Ezra 4:8, where he serves as a scribe for Rehum, the satrap of Judea under Persian rule. The name is derived from the root related to 'sun' (H8122).
שִׁמְשַׁי n.pr.m.
base
H8124 שִׁמְשַׁי
8124 Shimshay shim-shah'-ee
(Aramaic) from 8122; sunny; Shimshai, a
Samaritan:--Shimshai.
see HEBREW for 08122
שִׁמְשַׁי (shim.shay) — Shimshai.
A man living at the time of Exile and Return, first mentioned at Ezr.4.8
§ Shimshai = "sunny"
the scribe for Rehum, the satrap of Judea for the Persian government
Adj | N-proper — Conjunction · noun proper masculineAC/Npm
shim'-shi, shim'-sha-i (shimshay; Codex Vaticanus Samasa, Samae, Sameais Samesa; Codex Alexandrinus Samsai; Lucian, Samaias, throughout; in 1 Esdras 2:17 he is called "Semellius," the Revised Version (British and American) "Samellius"; a number of explanations of this name have been offered, but no one has been generally favored. One conjecture traces it to an Old Iranian caritative sh-sh-m-y conformed to shamash; another prefers the Old Bactrian simezhi = simaezhi; compare BDB, under the word The name looks as though it were derived from shemesh, "the sun"): A state secretary who, with REHUM (which see) and others, wrote to Artaxerxes to persuade him to prohibit the rebuilding of the temple (Ezr 4:8,9,17,23).
Horace J. Wolf
Shimshai
The shining one, or sunny, the secretary of Rehum the chancellor, who took part in opposing the rebuilding of the temple after the Captivity (Ezra 4:8, 9, 17-23).
my son
→ A scribe Ezr 4:8,9,17,23
סָפִר (sāpir) refers to a scribe or secretary, used in both secular and sacred contexts. It is derived from a related term, סֹפֵר (sofer), which also means secretary. The word appears in Aramaic and is linked to the concept of writing or recording.
[סָפִר] n.m. secretary, scribe
base
H5613 סָפִר, סָפֵר
5613 capher saw-fare'
(Aramaic) from the same as 5609; a scribe (secular or
sacred):--scribe.
see HEBREW for 05609
סָפִר (sa.pher) — scribe.
scribe, secretary
Aramaic of so.pher (סֹפֵר "secretary" H5608B)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
In the earlier Hebrew writings, was one skilled in writing and accounts, Ex 5:6 Jud 5:14 Jer 52:25; the person who communicated to the people the commands of the king, like the modern Secretary of State, 2Sa 8:17 20:25. In the later times of the Old Testament, especially after the captivity, and in the New Testament, a scribe is a person skilled in the Jewish law, a teacher or interpreter of the law. So Ezra was "a ready scribe in the laws of Moses," Ezr 7:6 1Ch 27:32. The scribes of the New Testament were a class of men educated for the purpose of preserving and…
שְׁאָר (sh'ar) refers to a remainder or rest, derived from a related Aramaic term. It encompasses the idea of what is left over or remaining, and is associated with the concept of residue. The word is linked to Strong's H7605, which also denotes 'remnant'.
שְׁאָר n.m. rest, remainder
base
H7606 שְׁאָר
7606 sh'ar sheh-awr'
(Aramaic) corresponding to 7605:--X whatsoever more,
residue, rest.
see HEBREW for 07605
שְׁאָר (she.ar) — remainder.
rest, remainder
Aramaic of she.ar (שְׁאָר "remnant" H7605)
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
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…
כְּנָת (knath) means 'associate' or 'companion' in Aramaic. It is derived from a related term, כְּנָת (ke.nat), which also conveys the idea of companionship. The entries consistently emphasize its meaning as an associate, with no significant disagreements noted among the lexicons.
[כְּנָת] n.m. associate
base
H3675 כְּנָת
3675 knath ken-awth'
(Aramaic) corresponding to 3674:--companion.
see HEBREW for 03674
כְּנָת (ke.nat) — associate.
companion, associate
Aramaic of ke.nat (כְּנָת "associate" H3674)
Adj | Suff — Noun common feminine plural construct · suffixANcfpc/Sp3mp
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
יְתִב (yeth-eeb) means to sit or dwell, with various forms indicating sitting, being seated, or causing to dwell. The entries indicate that it is an Aramaic word corresponding to another root, and it is used in contexts related to dwelling or sitting.
יְתִב vb. sit, dwell
Pe.
sit, be seated
dwell
Haph. cause to dwell
base
H3488 יְתִב
3488 ythiyb yeth-eeb'
(Aramaic) corresponding to 3427; to sit or dwell: -dwell,
(be) set, sit.
see HEBREW for 03427
יְתִב (ye.tiv) — to dwell.
1) to sit, dwell
1a) (P'al) to sit, be seated
1b) (Aphel) to cause to dwell
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
שׇֽמְרָ֑יִן (shomrayin) refers to Samaria, a region in northern Palestine and the capital city of the northern kingdom of Israel. The term is derived from Aramaic and is linked to the Hebrew word for Samaria, which means "watch mountain." It is associated with the ten tribes that split from the kingdom after Solomon's reign.
שׇֽׁמְרָ֑יִן n.pr.loc.
base
H8115 שׇֽׁמְרָ֑יִן, שׇׁמְרַיִן
8115 Shomrayin shom-rah'-yin
(Aramaic) corresponding to 8111; Shomrain, a place in
Palestine:--Samaria.
see HEBREW for 08111
שׇֽׁמְרָ֑יִן (shom.ra.yin) — Samaria.
Aramaic of sho.me.ron (שֹׁמְרוֹן "Samaria" H8111)
§ Samaria = "watch mountain"
1) the region of northern Palestine associated with the northern kingdom of the 10 tribes of Israelwhich split from the kingdom after the death of Solomon during the reign of his son Rehoboam and were ruled by Jeroboam
2) the capital city of the northern kingdom of Israel located 30 miles (50 km) north of Jerusalem and 6 miles (10 km) northwest of Shechem
Adj | N-proper — Preposition · noun properAR/Npl
Samaria
A watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the “hill of Shomeron,” a solitary mountain, a great “mamelon.” It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of “Shomeron”, i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to “make streets in Samaria”, i.e., probably permission to the Syrian merchants to carry on their trade…
(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (1 Kings 16:23,24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the…
1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3.
2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki…
watch-mountain
שְׁאָר (sh'ar) refers to a remainder or rest, derived from a related Aramaic term. It encompasses the idea of what is left over or remaining, and is associated with the concept of residue. The word is linked to Strong's H7605, which also denotes 'remnant'.
שְׁאָר n.m. rest, remainder
base
H7606 שְׁאָר
7606 sh'ar sheh-awr'
(Aramaic) corresponding to 7605:--X whatsoever more,
residue, rest.
see HEBREW for 07605
שְׁאָר (she.ar) — remainder.
rest, remainder
Aramaic of she.ar (שְׁאָר "remnant" H7605)
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
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…
שְׁלָם (shlam) refers to concepts of welfare, prosperity, and peace. It is an Aramaic term that corresponds to the Hebrew word for peace, שָׁלוֹם (shalom). The entries collectively emphasize its association with well-being and prosperity.
שְׁלָם n.m. welfare, prosperity
base
H8001 שְׁלָם
8001 shlam shel-awm'
(Aramaic) corresponding to 7965; prosperity:--peace.
see HEBREW for 07965
שְׁלָם (she.lam) — peace.
welfare, prosperity, peace, well-being
Aramaic of sha.lom (שָׁלוֹם ": peace" H7965)
Adj — Noun common · both singular absoluteANcbsa
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
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