Ezra 4:22 — Word Study
WLCוּזְהִירִ֥ין הֱו֛וֹ שָׁל֖וּ לְמֶעְבַּ֣ד עַל־ דְּנָ֑ה לְמָה֙ יִשְׂגֵּ֣א חֲבָלָ֔א לְהַנְזָקַ֖ת מַלְכִֽין׃ ס
BSA◂See that youzᵉhar△ do not neglectshâlûw [neglect or fail to attend to] this matterdên [of great importance] Whymâh allow this threatchăbal [or problem, damage] to increasesᵉgâʼ [or grow great, be multiplied] and the royalmelek interests to suffernᵉzaq [or the king's affairs, concerns, or be hurt, experience loss]
| Greek | English | Parsing |
|---|---|---|
| וּזְהִירִ֥ין | and cautious | Conjunction |
| הֱו֛וֹ | be | Verb, Qal, imperative second person masculine plural |
| שָׁל֖וּ | negligence | Noun common, both singular absolute |
| לְמֶעְבַּ֣ד | to do | Preposition, verb qal infinitive construct common |
| עַל־ | concerning | Preposition |
| דְּנָ֑ה | this | Particle |
| לְמָה֙ | why? | Preposition, pronoun |
| יִשְׂגֵּ֣א | will it grow great | Verb, Qal, imperfect third person masculine singular |
| חֲבָלָ֔א | damage the | Noun common both singular determined, particle |
| לְהַנְזָקַ֖ת | to injury | Preposition, verb hiphil infinitive construct common |
| מַלְכִֽין׃ ס | kings | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | See that you do not neglect this matter. Why allow this threat to increase and the royal interests to suffer? |
| KJV | Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings? |
| ASV | And take heed that ye be not slack herein: why should damage grow to the hurt of the kings? |
| YLT | And beware ye of negligence in doing this; why doth the hurt become great to the loss of the kings?' |
| WEB | Be careful that you not be slack doing so. Why should damage grow to the hurt of the kings? |
| BBE | Be certain to do this with all care: do not let trouble be increased to the king's damage. |
Where they part company is חֲבָלָ֔א — see How Translations Differ.
The structure consists of a main clause followed by two subordinate clauses, emphasizing the urgency of the warning and the consequences of neglect.
4 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbהוה
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word 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 4:22
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 from King Artaxerxesgenerated
Ezra 4:22 addresses the need for careful attention to a significant matter, warning against negligence that could lead to increased threats and harm to royal interests. This directive is part of a broader context where the rebuilding of Jerusalem is under scrutiny, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 4:13 | Let it now be known to the king that if that city is rebuilt and its walls are restored, they will not pay tribute, duty, or toll, and the royal treasury will suffer. |
| 2 | Esther 3:8–9 | Then Haman informed King Xerxes, “There is a certain people scattered and dispersed among the peoples of every province of your kingdom. Their laws are different from everyone else’s, and they do not obey the king’s laws. So it is not in the king’s best interest to tolerate them. |
| 3 | Esther 7:3–4 | Queen Esther replied, “If I have found favor in your sight, O king, and if it pleases the king, grant me my life as my petition, and the lives of my people as my request. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — זְהִיר, u.ze.hi.Ringenerated
The Hebrew word זְהִיר (zehir) means to take heed or be warned. It emphasizes the necessity of paying attention to important matters, similar to how God admonishes Ezekiel in Ezekiel 3:18 regarding the sins of the people.
This word is a call to vigilance, highlighting the responsibilities of those in authority to act wisely and prevent potential harm. Its use in this verse underscores the weight of the warning being issued.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase neglect this matter.
Sentence Structuregenerated
The sentence is structured around a main clause with an imperative verb הֱו֛וֹ (be), directing attention to the matter at hand. It is followed by a series of phrases that elaborate on the implications of neglecting the issue.
The Hebrew word order places emphasis on the urgency of the warning, with the imperative verb leading the sentence, indicating the importance of immediate action.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew זְהִיר is rendered as πεφυλαγμένοι (pephulagmenoi), which suggests a sense of being guarded or protected. This choice indicates a broader interpretation of vigilance, implying not just caution but also a proactive stance against potential threats.
The translation choices reflect a nuanced understanding of the original Hebrew, emphasizing the need for careful oversight in governance.
In plain words — the whole versegenerated
Ezra 4:22 warns those in charge not to neglect an important matter that could lead to increased threats and harm to royal interests. The verse emphasizes the need for caution and action to prevent potential damage.
Frequently Asked Questionsgenerated
It means to pay careful attention and take necessary actions to address an important issue that could have serious consequences.
Allowing threats to grow can lead to greater harm or damage, particularly to the interests of the king or the stability of the region.
The royal interests refer to the affairs and concerns of the king, particularly regarding the governance and stability of the region.
This verse is part of a letter that addresses the rebuilding of Jerusalem, highlighting the tensions and challenges faced by the Jewish people during this period.
Reflection Questionsgenerated
- What are some important matters in my life that require my careful attention?
- How can I ensure that I am vigilant in addressing potential threats or challenges?
- In what ways can I support the interests of my community or those in authority?
- What lessons can I learn from this verse about the importance of taking heed in my responsibilities?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Ezra 4:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTake heed now that ye fail not to do this,.... To put his orders into execution, and at once, without any loss of time, oblige the Jews to desist from rebuilding the walls of their city, which he was
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 4:22 Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?Ver. 22. Take heed now that ye fail not] This was to spur a free horse; like as letters were sent from King Philip and Queen Mary to Bishop Bonner, complaining that heretics were not so reformed as they should be, and exhorting him to more diligence. Why should damage grow] Take heed of that howsoever. Multi reges graviorem ducunt iacturam regionis, quam religionis, &c. (Bucholcer). Many kings consider it more serious to about to be thrown out of their kingdom than of their religion.
Read John Trapp on Ezra 4 →CambridgeThe Cambridge Bible for Schools and Colleges22. Take heed now that ye fail not to do this] R.V. And take heed that ye be not slack herein. The king does not anticipate their disobedience, but warns against remissness or dilatoriness on the part of officials. The decrees of the Government were apparently not always executed with promptness in Syria even in the days of Artaxerxes. This fault is said to be not wholly eradicated yet. why should damage &c.] The king’s fears had been excited by the possibility of political complications and the weakening of his Western frontier. These apprehensions are intelligible in the light of the events of the great Persian War during the reign of Xerxes. Otherwise they seem exaggerated and insincere…
Read Cambridge 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
See that you do not neglect this matter. Why allow this threat to increase and the royal interests to suffer?
Be careful that you not be slack doing so. Why should damage grow to the hurt of the kings?
See that you do not neglect this matter. Why allow this threat to increase and the royal interests to suffer?
Exercise appropriate caution so that there is no negligence in this matter. Why should danger increase to the point that kings sustain damage?”
Tyndale line
Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?
And take heed that ye be not slack herein: why should damage grow to the hurt of the kings?
And take heed that ye be not slack herein: why should damage grow to the hurt of the kings?
Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings?
Take heede nowe that ye fayle not to doe this: why should domage grow to hurt the King?
Strictly literal
and take heed that ye fail not to do this: why should harm grow to the damage of the kings?
And beware ye of negligence in doing this; why doth the hurt become great to the loss of the kings?'
And beware of negligence in doing this; why does the hurt become great to the loss of the kings?”
Take heed now that ye commit no error in this: that not any injury may grow [out of this] to the damage of the kings.
Be careful not to neglect this. Why allow this threat to grow and cause more loss for the royal interests?
From the Latin
See that you be not negligent in executing this, lest by little and little the evil grow to the hurt of the kings.
Simplified
See that you do not neglect this matter. Why should this problem be allowed to grow and damage royal interests?”
Be certain to do this with all care: do not let trouble be increased to the king's damage.
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, with ten out of eleven words matched. This consistency indicates a shared understanding of the text's meaning across these traditions.
וּזְהִירִ֥ין הֱו֛וֹ שָׁל֖וּ לְמֶעְבַּ֣ד עַל־ דְּנָ֑ה לְמָה֙ יִשְׂגֵּ֣א חֲבָלָ֔א לְהַנְזָקַ֖ת מַלְכִֽין׃ ס
10 of the 11 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 4:22
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.
זְהַר (zhar) means to take heed or to be warned. It is derived from a related Aramaic term and is used in the context of admonition. The only specific reference provided is in Ezra 4:22, where it appears in the sense of being warned.
[זְהַר] vb. Pe. Ezr 4:22 be warned
ref
H2095 זְהַר
2095 zhar zeh-har'
(Aramaic) corresponding to 2094; (passively) be
admonished:--take heed.
see HEBREW for 02094
זְהַר (ze.har) — to take heed.
1) to take heed, care, warn
1a) (P'al) to be warned
Adj | Adj — ConjunctionAC/Aampa
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
AVqv2mp — Verb · Qal · imperative second person masculine pluralAVqv2mp
שָׁלוּ (shaluw) refers to neglect or remissness. It is derived from a root related to error or fault, indicating a failure or something amiss. The term appears in contexts that highlight a lack of attention or care.
שָׁלוּ n.f. neglect, remissness
base
H7960 שָׁלוּ, שָׁלָה
7960 shaluw shaw-loo'
(Aramaic) or shaluwth (Aramaic) {shaw-looth'}; from the same
as 7955; a fault:--error, X fail, thing amiss.
see HEBREW for 07955
שָׁלוּ (sha.lu) — neglect.
neglect, remissness
Adj — Noun common · both singular absoluteANcbsa
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
AR/Vqcc — Preposition · verb qal infinitive construct commonAR/Vqcc
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
Adj — ParticleATm
מָה (mah) is an interrogative and indefinite pronoun meaning 'what?' or 'whatever.' It can also express inquiries like 'how?' or 'why?'. The word is noted in both Hebrew and Aramaic contexts, with a range that includes various forms of questioning.
מָה, (מָא) pron.interr. and indef. what?
base
H4101 מָה, (מָא) pron. interr. and indef. what?
4101 mah maw
(Aramaic) corresponding to 4100:--how great (mighty), that
which, what(-soever), why.
see HEBREW for 04100
מָה (mah) — what?.
1) what, whatever
1a) what?
1b) whatever, what, whatsoever
1c) how?, why?, wherefore? (with prefixes)
Adj | Part — Preposition · pronounAR/Pi
The Hebrew word שְׂגָא (*sga'*) means 'to grow great' or 'to increase.' It is an Aramaic verb, related to the root of another word, שָׁגָא (*sa.ga*), which also conveys the idea of growth or multiplication. The entries consistently emphasize its meaning of growth without significant disagreement.
[שְׂגָא] vb. grow great
base
H7680 שְׂגָא
7680 sga' seg-aw'
(Aramaic) corresponding to 7679; to increase:--grow, be
multiplied.
see HEBREW for 07679
שְׂגָא (se.ga) — to grow great.
(P'al) to grow great
Aramaic of sa.ga (שָׂגָא "to grow great" H7679)
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
חֲבָל (chabal) refers to harm or injury, whether personal or financial. It is derived from a root meaning to cause damage. The entries consistently emphasize its meanings related to hurt and damage, with no significant disagreement among the lexicons.
חֲבָל n.m. hurt, injury
base
H2257 חֲבָל, חֲבַל
2257 chabal khab-al'
(Aramaic) from 2255; harm (personal or pecuniary):--damage,
hurt.
see HEBREW for 02255
חֲבָל (cha.val) — harm.
hurt, damage, injury
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
dam'-aj (chabhala'): This word expresses any inflicted loss of value or permanent injury to persons or things. "Why should damage grow to the hurt of the kings?" (Ezr 4:22). In Pr 26:6 "damage" means "wrong," "injury" (Hebrew chamac). The translation of Es 7:4 is doubtful: "Although the adversary could not have compensated for the king's damage" (the Revised Version, margin "For our affliction is not to be compared with the king's damage" the King James Version "could not countervail the king's damage") but Hebrew nezeq (Es 7:4) and Aramaic naziq (Da 6:2) have the meaning of "molestation" or "annoyance" (see Ges.6 Buhl Dict.…
נְזַק (nzaq) refers to the concept of suffering injury or inflicting damage. It is derived from a root that suggests loss or harm. The entries indicate its use in both active and passive forms, with the potential to convey both suffering injury and causing injury.
[נְזַק] vb. suffer injury
Pe.
Haph. injure
base
H5142 נְזַק
5142 nzaq nez-ak'
(Aramaic) corresponding to the root of 5143; to suffer
(causatively, inflict) loss:--have (en-)damage, hurt(-ful).
see HEBREW for 05143
נְזַק (ne.zaq) — to suffer injury.
1) to suffer injury
1a) (P'al) to suffer injury
1b) (Aphel) to injure
Adj | N-fs — Preposition · verb hiphil infinitive construct commonAR/Vhcc
in'-ju-ri, in'-joo-ri.
See CRIMES.
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 — Noun common · masculine plural absoluteANcmpa
of Judah and Israel. For the list see table at the end of this volume.