Ezra 4:20 — Word Study
WLCוּמַלְכִ֣ין תַּקִּיפִ֗ין הֲווֹ֙ עַל־ יְר֣וּשְׁלֶ֔ם וְשַׁ֨לִּיטִ֔ין בְּכֹ֖ל עֲבַ֣ר נַהֲרָ֑ה וּמִדָּ֥ה בְל֛וֹ וַהֲלָ֖ךְ מִתְיְהֵ֥ב לְהֽוֹן׃
BSAAnd mightytaqqîyph [powerful, strong] kingsmelek [rulers, monarchs] have ruled overʻal JerusalemYᵉrûwshâlêm [the city of peace, teaching of peace] and exercised authorityshallîyṭ [dominion, control] over the wholekôl region westʻăbar [area, territory] of the Euphratesnᵉhar [the main river of Babylon] and tributemiddâh [tax, payment] dutybᵉlôw [custom, toll] and tollhălâk [fee, tax on goods] were paidyᵉhab
| Greek | English | Parsing |
|---|---|---|
| וּמַלְכִ֣ין | and kings | Conjunction, noun common masculine plural absolute |
| תַּקִּיפִ֗ין | strong | Adj |
| הֲווֹ֙ | they were | Verb, Qal, perfect third person masculine plural |
| עַל־ | over | Preposition |
| יְר֣וּשְׁלֶ֔ם | Jerusalem | Noun proper |
| וְשַׁ֨לִּיטִ֔ין | and having mastery | Conjunction |
| בְּכֹ֖ל | over all | Preposition, noun common both singular construct |
| עֲבַ֣ר | [the] region beyond | Noun common, both singular construct |
| נַהֲרָ֑ה | river the | Noun common both singular determined, particle |
| וּמִדָּ֥ה | and tribute | Conjunction, noun common feminine singular absolute |
| בְל֛וֹ | tax | Noun common, both singular absolute |
| וַהֲלָ֖ךְ | and toll | Conjunction, noun common both singular absolute |
| מִתְיְהֵ֥ב | [was] being paid | Verb masculine singular |
| לְהֽוֹן׃ | to them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And mighty kings have ruled over Jerusalem and exercised authority over the whole region west of the Euphrates; and tribute, duty, and toll were paid to them. |
| KJV | There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid unto them. |
| ASV | There have been mighty kings also over Jerusalem, who have ruled over all the country beyond the River; and tribute, custom, and toll, was paid unto them. |
| YLT | and mighty kings have been over Jerusalem, even rulers over all beyond the river, and toll, tribute, and custom is given to them. |
| WEB | There have also been mighty kings over Jerusalem who have ruled over all the country beyond the River; and tribute, custom, and toll was paid to them. |
| BBE | Further, there have been great kings in Jerusalem, ruling over all the country across the river, to whom they gave taxes and payments in goods and forced payments. |
Where they part company is בְל֛וֹ — see How Translations Differ.
The main clause presents the ruling authority, supported by subordinate phrases that elaborate on their control and the tribute system.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectשַׁלִּיט
verbהוה
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 4:20
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 Authority Over Jerusalemgenerated
Ezra 4:20 describes the historical context of Jerusalem's governance, noting that powerful kings exercised authority over the city and the surrounding region. This passage reflects on the tribute paid to these rulers, highlighting the political dynamics of the time, which are echoed in other historical accounts such as 1 Kings 4:21-24 and 1 Chronicles 18:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 4:21–24 | And Solomon reigned over all the kingdoms from the Euphrates to the land of the Philistines, as far as the border of Egypt. These kingdoms offered tribute and served Solomon all the days of his life. |
| 2 | 1 Chronicles 18:3 | As far as Hamath, David also defeated King Hadadezer of Zobah, who had marched out to establish his dominion along the Euphrates River. |
| 3 | Psalm 72:8 | May he rule from sea to sea, and from the Euphrates to the ends of the earth. |
| 4 | Ezra 4:16 | We advise the king that if this city is rebuilt and its walls are restored, you will have no dominion west of the Euphrates. |
| 5 | Genesis 15:18 | On that day the LORD made a covenant with Abram, saying, “To your descendants I have given this land—from the river of Egypt to the great River Euphrates— |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מֶלֶךְ, u.mal.Khingenerated
The noun מֶלֶךְ (melek) means 'king' and refers to a ruler or monarch. It is used throughout the Bible to describe figures of authority like David and Solomon. The parsing indicates it is a masculine plural noun, suggesting multiple kings, which aligns with the context of rulers over Jerusalem.
The lexicons confirm its meaning consistently as a royal figure, with no significant variations. The use of מֶלֶךְ in this verse emphasizes the authority these kings held over Jerusalem and the region.
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 kings for מֶלֶךְ, which is consistent with the KJV and ASV.
Sentence Structuregenerated
The finite verb הֲווֹ֙ (hava') governs the entire verse, indicating the existence of rulers and their authority. The structure includes a subject phrase, prepositional phrases describing the location and the tribute paid.
The sentence construction emphasizes the authority of the kings over Jerusalem and the region, with several noun phrases detailing the tribute and taxes involved.
Septuagint Backgroundgenerated
The Septuagint translates מֶלֶךְ as βασιλεῖς (basileis), which also means 'kings' and aligns with the Hebrew meaning. This choice maintains the focus on royal authority.
The translation of תַּקִּיפִ֗ין as ἰσξυροὶ (ischyroi) suggests a strong emphasis on their might, paralleling the Hebrew term's connotation of strength.
In plain words — the whole versegenerated
Ezra 4:20 explains that powerful kings ruled over Jerusalem and had authority over the area west of the Euphrates. They received tribute, duty, and toll from the people, indicating a structured system of governance and taxation.
Frequently Asked Questionsgenerated
It indicates that Jerusalem was under the authority of powerful rulers, reflecting its historical significance and political status.
The tribute included taxes, duties, and tolls, which were common practices in ancient governance to support the ruling authority.
This region was significant in the ancient Near East, often associated with trade and political power, highlighting the extent of the kings' authority.
It parallels other biblical accounts that discuss the governance and authority in Jerusalem, providing context to its political history.
Reflection Questionsgenerated
- What can we learn about the political structure of ancient Jerusalem from this verse?
- How does the concept of tribute reflect the relationship between rulers and their subjects?
- In what ways does this historical context inform our understanding of Jerusalem's significance?
- How can we apply the lessons of authority and governance from this verse to modern leadership?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 4:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river,.... As David and Solomon; and the account of these they had in their records, see 2 Samuel 8:1
Read John Gill on Ezra 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe letter which ye sent unto us hath been plainly read before me. No JFB commentary on these verses.
Read Robert Jamieson on Ezra 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 4:20 There have been mighty kings also over Jerusalem, which have ruled over all [countries] beyond the river; and toll, tribute, and custom, was paid unto them.Ver. 20. Beyond the river] Euphrates, the boundary of Solomon’ s empire, 1 Kings 4:21; 1 Kings 4:24, as it was also promised, Genesis 15:18 Exodus 23:31 Deuteronomy 11:24 Joshua 1:4.
Read John Trapp on Ezra 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Mighty kings.—David and Solomon, and some few kings down to Josiah, had extended their sway and made nations tributary (2 Samuel 8; 1 Kings 10). The earlier kings’ names would perhaps be referred to historically, though not immediately connected with Persian annals.
Read Charles John Ellicott on Ezra 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Beyond the river] That is, the Euphrates. Both David and Solomon carried their conquests beyond this river. See 2 Samuel 8:3, c., and 1Kg 4:21, where it is said, Solomon reigned over all kingdoms from the river (Euphrates) unto the land of the Philistines and unto the borders of Egypt.
Read AdamClarke on Ezra 4 →CambridgeThe Cambridge Bible for Schools and Colleges20. over all countries] R.V. the country. Literally, ‘over all beyond the river’. The words refer to the warning of the Samaritan letter (Ezra 4:16) that the king might lose the W. bank of the Euphrates. toll, tribute, and custom] R.V. custom, tribute, and toll. See note on Ezra 4:13. ‘The mighty kings’, here referred to, have been identified with Menahem (2 Kings 15:16) and Josiah (2 Chronicles 34:6-7; 2 Chronicles 35:18). It is, however, needless to restrict the allusion of the present verse to those whose names appear in the Inscriptions or are involved in the ascertained history of Assyria and Babylon. Israelite traditions, oral or written, would probably have been accessible to those…
Read Cambridge on Ezra 4 →Albert Barnes1798–1870Barnes' Notes on the BibleMighty kings ... - If this reference can scarcely have been to David or Solomon (see marginal reference), of whom neither the Babylonian nor the Assyrian archives would be likely to have had any
Read Albert Barnes on Ezra 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Mighty kings also over Jerusalem — Reference is especially to Solomon, who reigned over all kingdoms between Egypt and the Euphrates, and received tribute from them. 1 Kings 4:21.
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
And mighty kings have ruled over Jerusalem and exercised authority over the whole region west of the Euphrates; and tribute, duty, and toll were paid to them.
There have also been mighty kings over Jerusalem who have ruled over all the country beyond the River; and tribute, custom, and toll was paid to them.
And mighty kings have ruled over Jerusalem and exercised authority over the whole region west of the Euphrates; and tribute, duty, and toll were paid to them.
Powerful kings have been over Jerusalem who ruled throughout the entire Trans-Euphrates and who were the beneficiaries of tribute, custom, and toll.
Tyndale line
There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid unto them.
There have been mighty kings also over Jerusalem, who have ruled over all the country beyond the River; and tribute, custom, and toll, was paid unto them.
There have been mighty kings also over Jerusalem, which have ruled over all the country beyond the river; and tribute, custom, and toll, was paid unto them.
There have also been mighty kings over Jerusalem, who have ruled over all countries beyond the river; and toll, tribute, and custom, was paid to them.
There haue bene mightie kings also ouer Ierusalem, which haue ruled ouer all beyonde the Riuer, and tolle, tribute, and custome was giuen vnto them.
Strictly literal
And there have been mighty kings over Jerusalem, who have ruled over all beyond the river; and tribute, tax, and toll were paid to them.
and mighty kings have been over Jerusalem, even rulers over all beyond the river, and toll, tribute, and custom is given to them.
and mighty kings have been over Jerusalem, even rulers over all beyond the river, and toll, tribute, and custom is given to them.
And that mighty kings have been over Jerusalem, who ruled over all the countries beyond the river; and that tax, tribute, and toll was given unto them.
Mighty kings have ruled over Jerusalem and had power over everything in the Province Beyond the River. Tribute and taxes were paid to them.
From the Latin
For there have been powerful kings in Jerusalem, who hare had dominion over all the country that is beyond the river: and have received tribute, and toll and revenues.
Simplified
Powerful kings have ruled over Jerusalem and throughout the whole area west of the Euphrates, and they received tax, tribute, and fees.
Further, there have been great kings in Jerusalem, ruling over all the country across the river, to whom they gave taxes and payments in goods and forced payments.
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 largely agree in their wording for this verse, with 13 out of 14 words matching. The Septuagint's word order and articles differ, reflecting its own syntactical structure.
וּמַלְכִ֣ין תַּקִּיפִ֗ין הֲווֹ֙ עַל־ יְר֣וּשְׁלֶ֔ם וְשַׁ֨לִּיטִ֔ין בְּכֹ֖ל עֲבַ֣ר נַהֲרָ֑ה וּמִדָּ֥ה בְל֛וֹ וַהֲלָ֖ךְ מִתְיְהֵ֥ב לְהֽוֹן׃
13 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.
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 4:20
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.
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-mp — Conjunction · noun common masculine plural absoluteAC/Ncmpa
of Judah and Israel. For the list see table at the end of this volume.
תַּקִּיף (taqqiyph) is an Aramaic word meaning 'strong' or 'mighty.' It is derived from a related Hebrew term and is used to describe strength or power.
[תַּקִּיף] adj. strong, mighty
base
H8624 תַּקִּיף
8624 taqqiyph tak-keef'
(Aramaic) corresponding to 8623:--mighty, strong.
see HEBREW for 08623
תַּקִּיף (taq.qiph) — strong.
might, strong, mighty
Aramaic of taq.qiph (תַּקִּיף "mighty" H8623)
Adj — AdjAAampa
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
AVqp3mp — 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 — PrepositionAR
יְרוּשָׁלִַ֫ם (Yruwshalem) refers to Jerusalem, the capital of Judah and a significant city in Palestine. It is noted as meaning 'teaching of peace' and is derived from an Aramaic form. The entries consistently identify it as a proper noun and a location.
יְרוּשְׁלֵם 25 n.pr.loc. Jerusalem
base
H3390 יְרוּשְׁלֵם, יְרוּשָׁלֵם
3390 Yruwshalem yer-oo-shaw-lame'
(Chald)
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.lem) — Jerusalem.
Aramaic of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Adj — Noun properANpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
שַׁלִּיט (shalliyt) is an Aramaic word meaning 'mighty' or 'ruling.' It conveys the idea of having authority or mastery and can refer to a ruler or captain. The entries indicate that it encompasses both the abstract concept of permission and the concrete role of a leader.
שַׁלִּיט adj. having mastery, ruling
base
H7990 שַׁלִּיט
7990 shalliyt shal-leet'
(Aramaic) corresponding to 7989; mighty; abstractly,
permission; concretely, a premier:--captain, be lawful,
rule(- r).
see HEBREW for 07989
שַׁלִּיט (shal.lit) — ruling.
1) having mastery, having authority, ruling
1a) having or exercising mastery, ruling
1b) ruler (subst)
1c) having authority
1c1) it is authorised
Adj | Adj — ConjunctionAC/Aampa
mas'-ter-i, gebhurah, shelet, Aramaic; agonizomai, athleo): "Mastery" occurs twice in the Old Testament and twice in the King James Version of the New Testament: in Ex 32:18 (gebhurah, "might"), "the voice of them that shout for mastery"; in Da 6:24 ([~shelet, "to have power"), "The lions had the mastery of them"; in 1Co 9:25, agonizomai, "to contend for a prize," to be a combatant in the public games, is translated "striveth for the mastery," the Revised Version (British and American) "striventh in the games"; and in 2Ti 2:5, athelo, with the same meaning, is translated "strive for masteries," the Revised Version (British and American) "contend in the games." From the Greek…
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | N-ms — Preposition · noun common both singular constructAR/Ncbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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…
מִנְדָּה (mindah) refers to a form of tribute or toll, primarily in the context of monetary contributions. It is linked to the related word מִדָּה (middah), which also denotes tribute. The term appears in Aramaic, indicating its usage in that language as well.
מִנְדָּה, מִדָּה (?) n.f. tribute
base
H4061 מִנְדָּה, מִדָּה
4061 middah mid-daw'
(Aramaic) or mindah (Aramaic) {min-daw'}; corresponding to
4060; tribute in money:--toll, tribute.
see HEBREW for 04060
מִנְדָּה (mid.dah) — tribute.
tribute
Aramaic of mid.dah (מִדָּה "tribute" H4060B)
Adj | N-fs — Conjunction · noun common feminine singular absoluteAC/Ncfsa
trib'-ut (mac, "tribute," really meaning "forced laborers," "labor gang" (1Ki 4:6; 9:15,21); also "forced service," "serfdom"; possibly "forced payment" is meant in Es 10:1; the idea contained in the modern word is better given by middah (Ezr 6:8; Ne 5:4)): Words used only of the duty levied for Yahweh on acquired spoils are mekhec, "assessment" (Nu 31:28,37,38,39,40,41), belo, "excise" (Ezr 4:13,10; Ne 7:24), massa', "burden" (2Ch 17:11), and `onesh, "fine" or…
Tribute
A tax imposed by a king on his subjects (2 Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In Matt. 17:24-27 the word denotes the temple rate (the “didrachma,” the “half-shekel,” as rendered by the R.V.) which was required to be paid for the support of the temple by every Jew above twenty years of age (Ex. 30:12; 2 Kings 12:4; 2 Chr. 24:6, 9). It was not a civil but a religious tax.
The chief biblical facts connected with the payment of tribute have been already given under TAXES. The tribute (money) mentioned in (Matthew 17:24,25) was the half shekel (worth from 25 to 27 cents) applied to defray the general expenses of the temple. After the destruction of the temple this was sequestrated by Vespasian and his successors and transferred to the temple of the Capitoline Jupiter. This "tribute" of (Matthew 17:24) must not be confounded with the tribute paid to the Roman emperor. (Matthew 22:17) The temple rate, though resting on an ancient precedent-- (Exodus 30:13) --was as above a fixed annual tribute of comparatively late origin.
Every Jew throughout the world was required to pay an annual tribute or capitation-tax of half a shekel, about twenty-five cents, in acknowledgment of God’s sovereignty and for the maintenance of the temple service, Ex 30:12-15. It was with reference to this that Christ says, in effect, Mt 17:25,26, "If this tribute be levied in the name of The Father, then I, The Son, am free."
In other New Testament passages, tribute means the tax levied by the Romans. On the question of paying tribute to foreigners and idolaters, Mt 22:16-22, Christ gave a reply which neither party could stigmatize as rebellious, or as unpatriotic and irreligious. By themselves using Caesar’s currency, both parties acknowledged the fact of his supremacy.…
בְּלוֹ (be.lo) is a masculine noun meaning 'tribute.' It is derived from a root that corresponds to another Hebrew word related to excising or consuming articles. The entries consistently define it as tribute, with no significant disagreement among the lexicons.
בְּלוֹ n.[m.] tribute
base
H1093 בְּלוֹ
1093 blow bel-o'
(Aramaic) from a root corresponding to 1086; excise (on
articles consumed):--tribute.
see HEBREW for 01086
בְּלוֹ (be.lo) — tribute.
tribute
Adj — Noun common · both singular absoluteANcbsa
→ Land mortgaged for Ne 5:3,4
→ Priests exempted from Ge 47:26; Ezr 7:24
→ Paid in grain Am 5:11; 7:1
→ Paid in provisions 1Ki 4:7-28
הֲלָךְ (halak) refers to a toll or custom duty, derived from the Aramaic term for 'walk.' The entries indicate that it is primarily used in the context of a journey and the associated costs, particularly in relation to goods on a road.
הֲלָךְ n.[m.] toll
base
H1983 הֲלָךְ
1983 halak hal-awk'
(Aramaic) from 1981; properly, a journey, i.e. (by
implication) toll on goods at a road:--custom.
see HEBREW for 01981
הֲלָךְ (ha.lakh) — toll.
toll, custom duty, tribute
Aramaic of ha.lakh (הָלַךְ ": walk" H1980)
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
tol: (1) Aramaic middah, "toll" or "tribute" paid by a vassal nation to its conqueror (Ezr 4:20; 6:8; Ne 5:4); written also mindah (Ezr 4:13; 7:24). More accurately for halakh, "toll," or "way tax" (Ezr 4:13,10; 7:24). In New Testament times the Romans had placed throughout Palestine many toll stations (telonion). Levi the publican was stationed at such a tax office (Mt 9:9; Mr 2:14; Lu 5:27); compare telones, a "tax collector" or "publican." The tax which the Jews paid toward the support of the temple, a didrachma…
Toll
One of the branches of the king of Persia’s revenues (Ezra 4:13; 7:24), probably a tax levied from those who used the bridges and fords and highways.
→ See TRIBUTE
→ See TAX
יְהַב (yhab) means to give or provide, and it can also imply laying foundations or being paid. It is derived from an Aramaic root and covers various forms, including giving, placing, and being given. The entries suggest a range of uses in contexts related to provision and payment.
יְהַב vb. give
Pe.
give
place, lay foundations
Pe‛îl, be given
Hithpe.
be given
be paid, of cost
base
H3052 יְהַב
3052 yhab yeh-hab'
(Aramaic) corresponding to 3051; -deliver, give, lay, +
prolong, pay, yield.
see HEBREW for 03051
יְהַב (ye.hav) — to give.
1) to give, provide
1a) (P'al)
1a1) to give
1a2) to place, lay (foundations)
1b) (Hithp'al)
1b1) to be given
1b2) to be paid
Adj — Verb masculine singularAVurmsa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
AR/Sp3mp — Preposition · suffixAR/Sp3mp