Ezra 4:23 — Word Study
WLCאֱדַ֗יִן מִן־ דִּ֞י פַּרְשֶׁ֤גֶן נִשְׁתְּוָנָא֙ דִּ֚י אַרְתַּחְשַׁ֣שְׂתְּ מַלְכָּ֔א קֱרִ֧י קֳדָם־ רְח֛וּם וְשִׁמְשַׁ֥י סָפְרָ֖א וּכְנָוָתְה֑וֹן אֲזַ֨לוּ בִבְהִיל֤וּ לִירֽוּשְׁלֶם֙ עַל־ יְה֣וּדָיֵ֔א וּבַטִּ֥לוּ הִמּ֖וֹ בְּאֶדְרָ֥ע וְחָֽיִל׃ ס
BSAWhenʼĕdayin the textparshegen [copy, transcript] of the letternishtᵉvân from Kingmelek [ruler, monarch] ArtaxerxesʼArtachshashtâʼ [a title given to several Persian kings] was readqᵉrâʼ [proclaimed, called out loud] toqŏdâm RehumRᵉchûwm ShimshaiShimshay the scribeçâphêr [secretary, record-keeper] and their associateskᵉnâth [companions, colleagues] they wentʼăzal [departed, proceeded] immediatelybᵉhîylûw△ [hastily, in haste] toʻal the JewsYᵉhûwdâʼîy [people from the tribe of Judah] in JerusalemYᵉrûwshâlêm [the city of peace, the capital of Judah] and forciblyʼedrâʻ△ [with force, by strength] stoppedbᵉṭêl■ [ceased, made to stop] themhimmôw
| Greek | English | Parsing |
|---|---|---|
| אֱדַ֗יִן | then | Adverb |
| מִן־ | from | Preposition |
| דִּ֞י | that | Conjunction |
| פַּרְשֶׁ֤גֶן | [the] copy of | Noun common, both singular construct |
| נִשְׁתְּוָנָא֙ | letter the | Noun common both singular determined, particle |
| דִּ֚י | of | Conjunction |
| אַרְתַּחְשַׁ֣שְׂתְּ | Artaxerxes | Noun proper masculine |
| מַלְכָּ֔א | king the | Noun common both singular determined, particle |
| קֱרִ֧י | it was read aloud | Verb plural, third person masculine singular |
| קֳדָם־ | before | Noun common, both singular absolute |
| רְח֛וּם | Rehum | Noun proper masculine |
| וְשִׁמְשַׁ֥י | and Shimshai | Conjunction, noun proper masculine |
| סָפְרָ֖א | scribe the | Noun common both singular determined, particle |
| וּכְנָוָתְה֑וֹן | and associates their | Conjunction, noun common feminine plural construct, suffix |
| אֲזַ֨לוּ | they went | Verb, Qal, perfect third person masculine plural |
| בִבְהִיל֤וּ | in haste | Preposition, noun common both singular absolute |
| לִירֽוּשְׁלֶם֙ | to Jerusalem | Preposition, noun proper |
| עַל־ | to | Preposition |
| יְה֣וּדָיֵ֔א | Jews the | Noun gentilic masculine plural determined, particle |
| וּבַטִּ֥לוּ | and they made to cease | Conjunction, verb piel perfect third person masculine plural |
| הִמּ֖וֹ | them | Pronoun |
| בְּאֶדְרָ֥ע | with force | Preposition, noun common both singular absolute |
| וְחָֽיִל׃ ס | and power | Conjunction, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the text of the letter from King Artaxerxes was read to Rehum, Shimshai the scribe, and their associates, they went immediately to the Jews in Jerusalem and forcibly stopped them. |
| KJV | ¶ Now when the copy of king Artaxerxes’ letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power. |
| ASV | Then when the copy of king Artaxerxes’ letter was read before Rehum, and Shimshai the scribe, and their companions, they went in haste to Jerusalem unto the Jews, and made them to cease by force and power. |
| YLT | Then from the time that a copy of the letter of king Artaxerxes is read before Rehum, and Shimshai the scribe, and their companions, they have gone in haste to Jerusalem, unto the Jews, and caused them to cease by force and strength; |
| WEB | Then when the copy of King Artaxerxes’ letter was read before Rehum, Shimshai the scribe, and their companions, they went in haste to Jerusalem to the Jews, and made them to cease by force of arms. |
| BBE | Then, after reading the king's letter, Rehum and Shimshai the scribe and their friends went quickly to Jerusalem, to the Jews, and had them stopped by force. |
Where they part company is אֲזַ֨לוּ — see How Translations Differ.
The sentence consists of a main clause followed by several subordinate phrases that clarify the action and its context.
6 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbאֲזַל
The sentence as the grammar sees it Open the tree ›
2 of 23 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezra 4:23
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 Opposition to the Rebuilding of Jerusalemgenerated
Ezra 4:23 describes how, after the letter from King Artaxerxes was read, Rehum, Shimshai the scribe, and their associates took immediate action against the Jews in Jerusalem. This illustrates the challenges faced by the Jewish community during their efforts to rebuild the city and the temple, as they encountered opposition from local authorities. The narrative highlights the tension between the Persian rulers and the returning exiles, setting the stage for the struggles that would follow in the rebuilding efforts.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 4:8–9 | Rehum the commander and Shimshai the scribe wrote the letter against Jerusalem to King Artaxerxes as follows: |
| 2 | Proverbs 4:16 | For they cannot sleep unless they do evil; they are deprived of slumber until they make someone fall. |
| 3 | Micah 2:1 | Woe to those who devise iniquity and plot evil on their beds! At morning’s light they accomplish it because the power is in their hands. |
| 4 | Romans 3:15 | “Their feet are swift to shed blood; |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אֲזַ֨לוּ, 'a.Za.lugenerated
The verb אֲזַל (*'azal*) means 'to go' or 'to depart.' It is in the perfect tense, indicating a completed action performed by the subject, which in this case refers to Rehum and his associates. This verb captures the urgency of their response to the decree, emphasizing their immediate movement towards Jerusalem.
The use of this verb in the context of Ezra 4:23 reflects a decisive action taken by the officials against the Jews, showing the power dynamics at play. The quick departure signifies not only physical movement but also the enforcement of authority in response to the letter.
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 has they went, which is consistent with the KJV and several other translations.
Where others part company with the BSB is in the rendering of אֲזַ֨לוּ — proceeded (NETB) introduces a slight variation, emphasizing the continuation of action rather than just the act of going.
Sentence Structuregenerated
The structure of the verse is built around a sequence of actions, with the main verb קֱרִ֧י indicating the reading of the letter. This is followed by the actions of Rehum and his associates, who are the subjects of the subsequent verbs.
The sentence flows from the reading of the letter to the immediate response of the officials, reflecting a cause-and-effect relationship in the narrative. The arrangement of the verbs highlights the urgency of their actions.
Septuagint Backgroundgenerated
The Septuagint translates אֲזַל with a term that conveys a similar sense of movement, although the specific Greek word used is not provided. This choice indicates a consistent understanding of the action taken by Rehum and his associates.
The translation aligns with the overall narrative of the text, emphasizing the immediate response to the royal decree.
In plain words — the whole versegenerated
Ezra 4:23 recounts how, after the letter from King Artaxerxes was read, Rehum and Shimshai, along with their associates, quickly went to Jerusalem to stop the Jews from rebuilding. This shows the opposition they faced during their efforts to restore the city.
Frequently Asked Questionsgenerated
The letter served as a royal decree that halted the rebuilding efforts in Jerusalem, reflecting the political tensions of the time.
Rehum and Shimshai were officials who opposed the rebuilding of Jerusalem and acted upon the king's decree.
It indicates that the actions taken against the Jews were not just administrative but involved a show of strength and authority.
This verse highlights the challenges and opposition faced by the Jewish people during their return from exile and their efforts to rebuild Jerusalem.
Reflection Questionsgenerated
- What challenges have I faced when trying to pursue a goal, and how did I respond?
- How can I better understand the historical context of opposition faced by others in their endeavors?
- In what ways can I support those who are facing obstacles in their projects or missions?
- How does the concept of authority play a role in the decisions I make in my life?
The early church on this verse — how the Fathers read it
Bede comments on this passage, noting how the decree of King Artaxerxes exemplifies the opposition faced by the people of God in their efforts to rebuild.
Therefore, the example of the decree of King Artaxerxes was read, etc. Moreover, the sequence of history is clear, that the enemies of the people of God first obstructed the holy work by persecution,Early Church Fathers on Ezra 4 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezra 4:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow when the copy of King Artaxerxes letter was read before Rehum, and Shimshai the scribe, and their companions,.... By him or them to whom it was particularly directed: they went up in haste to
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 4:23 Now when the copy of king Artaxerxes’ letter [was] read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power.Ver. 23. They went up in haste] Perurgente diabolo, the devil driving them, and their own malicious dispositions egging them thereunto (Bern.). So, when Queen Mary lay a dying, Harpsfeild, arch-deacon of Canterbury, being at London, made all post-haste home to dispatch those martyrs whom he had then in his cruel custody (Acts and Mon. 1562). So ambitious are wicked men of hell, they take long strides, and mend their pace, as if they feared lest it should be taken up before…
Read John Trapp on Ezra 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Made them to cease by force and power.] Commanded them on pain of the king's displeasure not to proceed, obliging all to remit their labours, and probably bringing an armed force to prevent them from going forward.
Read AdamClarke on Ezra 4 →CambridgeThe Cambridge Bible for Schools and Colleges23. Now] R.V. Then, i.e. Thereupon. read before] cf. 18. they went up in haste] R.V. they went in haste.—Far from being slack in executing the king’s decree: gratified malice made them prompt as well as desirous to stay the work. made them to cease by force and power] Literally ‘with an arm and with troops’. Vulg. ‘in brachio et robore’, cf. Ezekiel 17:9, ‘without great power’ (lit. arm); Daniel 11:15; Daniel 11:31 (‘arms’ = strength). The LXX. render ‘with horses and force’ (ἐνἵπποιςκαὶδυνάμει). The Samaritans stopped the Jews from building “by main force”. If the Jews resisted, resistance was useless in the face of the royal decree. Perhaps we may see in the reference to the ruinous…
Read Cambridge on Ezra 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Went up in haste — The haste was the more necessary that the Jews might have no opportunity to learn and expose their misrepresentations of their work.
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
When the text of the letter from King Artaxerxes was read to Rehum, Shimshai the scribe, and their associates, they went immediately to the Jews in Jerusalem and forcibly stopped them.
Then when the copy of King Artaxerxes’ letter was read before Rehum, Shimshai the scribe, and their companions, they went in haste to Jerusalem to the Jews, and made them to cease by force of arms.
When the text of the letter from King Artaxerxes was read to Rehum, Shimshai the scribe, and their associates, they went immediately to the Jews in Jerusalem and forcibly stopped them.
Then, as soon as the copy of the letter from King Artaxerxes was read in the presence of Rehum, Shimshai the scribe, and their colleagues, they proceeded promptly to the Jews in Jerusalem and stopped them with threat of armed force.
Tyndale line
¶ Now when the copy of king Artaxerxes’ letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power.
Then when the copy of king Artaxerxes’ letter was read before Rehum, and Shimshai the scribe, and their companions, they went in haste to Jerusalem unto the Jews, and made them to cease by force and power.
Then when the copy of king Artaxerxes’ letter was read before Rehum, and Shimshai the scribe, and their companions, they went in haste to Jerusalem unto the Jews, and made them to cease by force and power.
Now when the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem to the Jews, and made them to cease by force and power.
When the copie of king Artahshashtes letter was read before Rehum and Shimshai the scribe, and their companions, they went vp in all the haste to Ierusalem vnto the Iewes, and caused them to cease by force and power.
Strictly literal
As soon as the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem to the Jews, and made them cease by force and power.
Then from the time that a copy of the letter of king Artaxerxes is read before Rehum, and Shimshai the scribe, and their companions, they have gone in haste to Jerusalem, unto the Jews, and caused them to cease by force and strength;
Then from the time that a copy of the letter of King Artaxerxes is read before Rehum, and Shimshai the scribe, and their companions, they have gone in haste to Jerusalem, to the Jews, and caused them to cease by force and strength;
Thereupon so soon as the copy of king Artaxerxes' letter was read before Rechum, and Shimshai the scribe, and their companions, they did go up in haste to Jerusalem unto the Jews, and stopped them by force and power.
When King Artaxerxes' decree was read before Rehum, Shimshai, and their companions, they went out quickly to Jerusalem and forced the Jews to stop building.
From the Latin
Now the copy of the edict of king Artaxerxes was read before Reum Beelteem, and Samsai the scribe, and their counsellors: and they went up in haste to Jerusalem to the Jews, and hindered them with arm and power.
Simplified
As soon as this letter from King Artaxerxes was read to Rehum, Shimshai the scribe, and their fellow officers, they rushed to the Jews in Jerusalem and used their power to forcibly make them stop work.
Then, after reading the king's letter, Rehum and Shimshai the scribe and their friends went quickly to Jerusalem, to the Jews, and had them stopped by force.
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 this verse, with 19 of the 23 words matched. The Septuagint's word order differs, but it captures the essence of the events described in the Hebrew text.
אֱדַ֗יִן מִן־ דִּ֞י פַּרְשֶׁ֤גֶן נִשְׁתְּוָנָא֙ דִּ֚י אַרְתַּחְשַׁ֣שְׂתְּ מַלְכָּ֔א קֱרִ֧י קֳדָם־ רְח֛וּם וְשִׁמְשַׁ֥י סָפְרָ֖א וּכְנָוָתְה֑וֹן אֲזַ֨לוּ בִבְהִיל֤וּ לִירֽוּשְׁלֶם֙ עַל־ יְה֣וּדָיֵ֔א וּבַטִּ֥לוּ הִמּ֖וֹ בְּאֶדְרָ֥ע וְחָֽיִל׃ ס
19 of the 23 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 4:23
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.
The Hebrew word אֱדַ֫יִן (*edayin*) is an Aramaic adverb meaning 'then' or 'thereupon.' It indicates a point in time, often used to refer to a sequence of events. The entries suggest it is derived from the word for 'then' in Hebrew, אָז (*az*).
אֱדַ֫יִן 57 adv. then, thereupon
base
H116 אֱדַ֫יִן
116 'edayin ed-ah'-yin
(Aramaic) of uncertain derivation; then (of time):--now,
that time, then.
אֱדַ֫יִן (e.da.yin) — then.
then, afterwards, thereupon, from that time
Aramaic of az (אָז "then" H0227A)
Adj — AdverbAD
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR — PrepositionAR
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
פַּרְשֶׁ֫גֶן (parshegen) is an Aramaic word meaning 'copy.' It is derived from a related term that also means 'copy.' The entries consistently define it as a noun referring to a copy, with no significant disagreement among the lexicons.
פַּרְשֶׁ֫גֶן n.m. copy
base
H6573 פַּרְשֶׁ֫גֶן
6573 parshegen par-sheh'-ghen
(Aramaic) corresponding to 6572:--copy.
see HEBREW for 06572
פַּרְשֶׁ֫גֶן (par.she.gen) — copy.
copy
Aramaic of pat.she.gen (פַּתְשֶׁ֫גֶן "copy" H6572B)
Adj — Noun common · both singular constructANcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
נִשְׁתְּוָן (nishtvan) is an Aramaic word meaning 'letter' or 'document.' It is derived from a related Hebrew term, נִשְׁתְּוָן (H5406). The entries consistently define it as a type of written communication.
[נִשְׁתְּוָן] n.m. letter
base
H5407 נִשְׁתְּוָן
5407 nishtvan nish-tev-awn'
(Aramaic) corresponding to 5406:--letter.
see HEBREW for 05406
נִשְׁתְּוָן (nish.te.van) — document.
letter
Aramaic of nish.te.van (נִשְׁתְּוָן "letter" H5406)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
let'-er.
See EPISTLE.
Letter
In Rom. 2:27, 29 means the outward form. The “oldness of the letter” (7:6) is a phrase which denotes the old way of literal outward obedience to the law as a system of mere external rules of conduct. In 2 Cor. 3:6, “the letter” means the Mosaic law as a written law. (See WRITING.)
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
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…
אַרְתַּחְשַׁשְׂתָּא (Artachshashta) refers to Artaxerxes, a title used for several Persian kings, specifically the son and successor of Xerxes who ruled from 465-424 BC. The name is associated with the time of the Exile and Return, first mentioned in Ezra 4:7 and Ezra 6:14, and is thought to mean 'I will make the spoiled to boil: I will stir myself (in) winter.'
אַרְתַּחְשַׁשְׂתָּא n.pr.m. Artaxerxes
base
אַרְתַּחְשַׁשְׂתְּא n.pr.m. of king
base
H783a אַרְתַּחְשַׁשְׂתָּא Artaxerxes H783b אַרְתַּחְשַׁשְׂתְּא of king
783 'Artachshashta' ar-takh-shash-taw'
or mArtachshasht {ar-takh- shasht'}; or by permutation
gArtachshactu {ar-takh-shast'}; of foreign origin;
Artachshasta (or Artaxerxes), a title (rather than name) of
several Persian kings:--Artaxerxes.
אַרְתַּחְשַׁשְׂתָּא (ar.tach.shash.ta) — Artaxerxes.
A man living at the time of Exile and Return, first mentioned at Ezr.6.14
Also named: ar.tach.shash.ta (אַרְתַּחְשַׁשְׂתְּא "Artaxerxes" H0783)
§ Artaxerxes = "I will make the spoiled to boil: I will stir myself (in) winter"
son and successor of Xerxes as emperor of Persia, 465-424 BC
אַרְתַּחְשַׁשְׂתְּא (ar.tach.shash.ta) — Artaxerxes.
A man living at the time of Exile and Return, first mentioned at Ezr.4.7
Aramaic of ar.tach.shash.ta (אַרְתַּחְשַׁשְׂתָּא "Artaxerxes" H0783H)
§ Artaxerxes = "I will make the spoiled to boil: I will stir myself (in) winter"
son and successor of Xerxes as emperor of Persia, 465-424 BC
אַרְתַּחְשַׁשְׂתְּא (ar.tach.shash.ta) — Artaxerxes.
A man living at the time of Exile and Return, first mentioned at Ezr.6.14
Adj — Noun proper masculineANpm
ar-taks-urk'-sez (Artaxerxes): Is the Greek and Latin form of one, and perhaps of two or three kings of Persia mentioned in the Old Testament.
(1) All are agreed that the Artaxerxes at whose court Ezra and Nehemiah were officials is Artaxerxes I, the son of Xerxes, commonly called Longimanus, who reigned from 465 to 424 BC. This Artaxerxes was the third son of Xerxes and was raised to the throne by Artabanus, the murderer of Xerxes. Shortly after his accession, Artaxerxes put his older brother Darius to death; and a little later, Artabanus, who perhaps aimed to make himself king, was killed. Hystaspes, the second brother, who seems to have been satrap of Bactria at the time of his father's death, rebelled, and after two battles was deprived of his power and probably of his life. The reign of Artaxerxes was further disturbed by the revolt of Egypt in 460 BC, and by that of Syria about 448…
Artaxerxes
The Greek form of the name of several Persian kings. (1.) The king who obstructed the rebuilding of the temple (Ezra 4:7). He was probably the Smerdis of profane history.
(2.) The king mentioned in Ezra 7:1, in the seventh year (B.C. 458) of whose reign Ezra led a second colony of Jews back to Jerusalem, was probably Longimanus, who reigned for forty years (B.C. 464-425); the grandson of Darius, who, fourteen years later, permitted Nehemiah to return and rebuild Jerusalem.
(the great warrior). The first Artaxerxes is mentioned in (Ezra 4:7) and appears identical with Smerdis, the Magian impostor and pretended brother of Cambyses, who usurped the throne B.C. 522, and reigned eight months. In (Nehemiah 2:1) we have another Artaxerxes. We may safely identify him with Artaxerxes Macrocheir or Longimanus, the son of Xerxces, who reigned B.C. 464-425.
Great king, the name or title of several kings of Persia.
1. It is given in Ezr 4:7-24, to Smerdis the Magian, who usurped the throne after the death of Cambyses, B. C. 522, pretending to be Smerdis, the son of Cyrus, whom Cambyses had put to death. His usurped power was used, at the rebuilding of the temple. He was murdered, after a reign of eight months, and was succeeded by Darius son of Hystaspes.
2. The king of this name mentioned in Ezr 7:1-28, is most probably Artaxerxes Longimanus, the son and successor of Xerxes, who ascended the throne B. C. 425, after a mild reign of thirty-nine years. In the seventh year of his reign, Ezra led a second company of the Jewish exiles back to Jerusalem. In the twentieth year of Artaxerxes Longimanus, Nehemiah was sent to Jerusalem as governor…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
קְרָא (qra') is a Hebrew verb meaning to call, read aloud, or shout. It encompasses actions like proclaiming and being summoned. The entries indicate its use in both active and reflexive forms, with no significant disagreements among the lexicons.
[קְרָא] vb. call, read out, aloud
Pe.
call, proclaim
read out, aloud
Pe‛îl it was read
Hithpe. be summoned
base
H7123 קְרָא
7123 qra' ker-aw'
(Aramaic) corresponding to 7121:--call, cry, read.
see HEBREW for 07121
קְרָא (qe.ra) — to read.
1) to call, read aloud, read out, shout
1a) (P'al)
1a1) to call, proclaim
1a2) to read aloud, read out
1b)(Ithp'el) to be summoned, be called
Adj — Verb plural · third person masculine singularAVQp3ms
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
Adj — Noun common · both singular absoluteANcbsa
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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.
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…
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 | N-mp | Suff — Conjunction · noun common feminine plural construct · suffixAC/Ncfpc/Sp3mp
אֲזַל (azal) is a Hebrew verb meaning 'to go' or 'to depart.' It is noted in various lexicons as a term for movement, specifically in the P'al form, indicating a simple action of going or going off.
אֲזַל vb. go, go off
base
H236 אֲזַל
236 'azal az-al'
(Aramaic) the same as 235; to depart:--go (up).
see HEBREW for 0235
אֲזַל (a.zal) — to go.
1) to go, to go off
1a) (P'al) to go, go off
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
בְּהִילוּ (bhiyluw) is an Aramaic adverb meaning 'hastily' or 'in haste.' It derives from the root related to 'to dismay' and is used in contexts that imply urgency. The only Old Testament reference noted is in Ezra 4:23.
בְּהִילוּ n.f. haste;—Ezr 4:23
ref
H924 בְּהִילוּ
924 bhiyluw be-hee-loo'
(Aramaic) from 927; a hurry; only adverb, hastily:--in
haste.
see HEBREW for 0927
בְּהִילוּ (be.hi.lu) — hastely.
haste, hastily
Aramaic of ba.hal (בָּהַל "to dismay" H0926)
Adj | N-fs — Preposition · noun common both singular absoluteAR/Ncbsa
hast (chaphaz, chush, mahar; speudo): "Haste" (from a root meaning "to pursue") implies "celerity of motion."
(1) The noun occurs as translation of mahar, "to hasten," etc. (Ex 10:16; 12:33, "in haste"); of chapaz, "to make haste" (2Ki 7:15; Ps 31:22; 116:11, "I said in my haste (the Revised Version margin "alarm"), All men are liars"); of chippazon, a "hasty flight" (Ex 12:11; De 16:3; Isa 52:12); of nachats, "to be urgent" (1Sa 21:8, "The king's business required haste").
→ In judgment, by Moses and the Israelites Nu 32:1-19; Jos 22:10-34
→ See RASHNESS
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 | N-proper — Preposition · noun properAR/Npl
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…
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
יְהוּדַי (Yhuwda'iy) refers to a Jew, specifically someone descended from Judah. It is derived from the root word for Judah (H3063) and is noted in Aramaic contexts. The term is mentioned in relation to the first appearance of Jews in 2 Kings 25:25.
[יְהוּדַי] n.gent. Jew
base
H3062 יְהוּדַי, יְהוּדָאִי
3062 Yhuwda'iy yeh-hoo-daw-ee'
(Aramaic) patrial from 3061; a Jehudaite (or Judaite), i.e.
Jew:--Jew.
see HEBREW for 03061
יְהוּדַי (ye.hu.da.i) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
Aramaic of ye.hu.di (יְהוּדִי "Jew" H3064)
Adj | Art — Noun gentilic masculine plural determined · particleANgmpd/Ta
בְּטֵל (btel) means to cease or stop. It can refer to the act of ceasing itself or causing something to cease. The entries indicate that it is used in Aramaic and is related to the Hebrew word for stop, but there is no significant disagreement among the lexicons.
[בְּטֵל] vb. cease
Pe. (both of work)
Pa. make to cease
base
H989 בְּטֵל
989 btel bet-ale'
(Aramaic) corresponding to 988; to stop:--(cause, make to),
cease, hinder.
see HEBREW for 0988
בְּטֵל (be.tel) — to cease.
1) (P'al) to cease
1a) to cease
1b) to make to cease
Adj | V-Piel-Perf-3mp — Conjunction · verb piel perfect third person masculine pluralAC/Vpp3mp
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (
הִמּוֹ (himmow) is an Aramaic word meaning 'they' or 'them.' It is used as a pronoun for the third person plural, appearing in the books of Ezra and Daniel. The entries indicate that it can function as both a subject and an object in a sentence.
הִמּוֹ 9 (Ezr), הִמּוֹן 3 (Dn) pron.3pl. they, them
base
H1994 הִמּוֹ, הִמּוֹן
1994 himmow him-mo'
(Aramaic) or (prolonged) himmown (Aramaic) {him- mone'};
corresponding to 1992; they:--X are, them, those.
see HEBREW for 01992
הִמּוֹ (him.mo) — they.
1) they, them
1a) they (subject)
1b) them (object)
Adj — PronounAPp3mp
אֶדְרַע (edra`) refers to 'force' or 'power,' and is noted as an Aramaic variation of a word meaning 'arm.' It appears in Ezra 4:23, where it conveys a sense of strength. The entries consistently emphasize its connection to power and force.
אֶדְרַע n.[f.] force;—abs. Ezr 4:23
ref
H153 אֶדְרַע, אֶדְרָע
153 'edra` ed-raw'
(Aramaic) an orthographical variation for 1872; an arm, i.e.
(figuratively) power:--force.
see HEBREW for 01872
אֶדְרַע (ed.ra) — force.
strong, force, arm, power
Aramaic of ze.ro.a (זְרוֹעַ "arm" H2220)
Adj | N-fs — Preposition · noun common both singular absoluteAR/Ncbsa
חַ֫יִל (chayil) refers to strength, power, or an army. The word encompasses meanings related to force and might, often used in contexts involving military strength. It is linked to the concept of power, as noted in various lexicons.
חַ֫יִל n.m. power, strength, army
base
H2429 חַ֫יִל
2429 chayil khah'-yil
(Aramaic) corresponding to 2428; an army, or
strength:--aloud, army, X most (mighty), power.
see HEBREW for 02428
חַ֫יִל (cha.yil) — strength.
1) strength, army, power
1a) power
1b) force, army
AC/Ncbsa — Conjunction · noun common both singular absoluteAC/Ncbsa
pou'-er: This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." The principal words for "power" in the New Testament are dunamis, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch…
For the use of this word in 1Co 11:10, see VEIL.