Ezra 4:24 — Word Study
WLCבֵּאדַ֗יִן בְּטֵלַת֙ עֲבִידַ֣ת בֵּית־ אֱלָהָ֔א דִּ֖י בִּירוּשְׁלֶ֑ם וַהֲוָת֙ בָּֽטְלָ֔א עַ֚ד שְׁנַ֣ת תַּרְתֵּ֔ין לְמַלְכ֖וּת דָּרְיָ֥וֶשׁ מֶֽלֶךְ־ פָּרָֽס׃ פ
BSAThusʼĕdayin the constructionʻăbîydâh [building, work] of the housebayith [temple, sanctuary] of Godʼĕlâhh [Elohim, the supreme Deity] in JerusalemYᵉrûwshâlêm [the city of peace, teaching of peace] ceasedbᵉṭêl [stopped, came to an end] and it remainedhâvâʼ■ [stood still, was at a standstill] at a standstillbᵉṭêl [in a state of inactivity] untilʻad the secondtᵉrêyn [two, dual] yearshᵉnâh of the reignmalkûw [kingdom, rule] of DariusDârᵉyâvêsh [the king of kings, a title for Persian monarchs] kingmelek of PersiaPâraç [the land of the Persians, a vast empire]
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֗יִן | then | Preposition, adverb |
| בְּטֵלַת֙ | it ceased | Verb, Qal, perfect third person feminine singular |
| עֲבִידַ֣ת | [the] work of | Noun common, feminine singular construct |
| בֵּית־ | [the] house of | Noun common, both singular construct |
| אֱלָהָ֔א | God | Noun common both singular determined, particle |
| דִּ֖י | which | Conjunction |
| בִּירוּשְׁלֶ֑ם | [is] in Jerusalem | Preposition, noun proper |
| וַהֲוָת֙ | and it was | Conjunction, verb qal perfect third person feminine singular |
| בָּֽטְלָ֔א | ceasing | Verb, Qal, participle (active) feminine singular |
| עַ֚ד | until | Preposition |
| שְׁנַ֣ת | year | Noun common, feminine singular construct |
| תַּרְתֵּ֔ין | two | Adj |
| לְמַלְכ֖וּת | of [the] reign of | Preposition, noun common feminine singular construct |
| דָּרְיָ֥וֶשׁ | Darius | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, both singular construct |
| פָּרָֽס׃ פ | Persia | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Thus the construction of the house of God in Jerusalem ceased, and it remained at a standstill until the second year of the reign of Darius king of Persia. |
| KJV | Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia. |
| ASV | Then ceased the work of the house of God which is at Jerusalem; and it ceased until the second year of the reign of Darius king of Persia. |
| YLT | then ceased the service of the house of God that [is] in Jerusalem, and it ceased till the second year of the reign of Darius king of Persia. |
| WEB | Then work stopped on God’s house which is at Jerusalem. It stopped until the second year of the reign of Darius king of Persia. |
| BBE | So the work of the house of God at Jerusalem came to an end; so it was stopped, till the second year of the rule of Darius, king of Persia. |
Where they part company is בְּטֵלַת֙ — see How Translations Differ.
The sentence consists of a main clause followed by several subordinate phrases that provide additional context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבְּטֵל
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 4:24
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 Halt of the Temple Constructiongenerated
Ezra 4:24 details the cessation of the temple's construction in Jerusalem, a critical moment in the history of the Jewish people during their return from exile. This halt was a direct consequence of opposition from surrounding nations and a royal decree that prevented the work from continuing. The context emphasizes the struggles faced by the Jewish community in Jerusalem as they sought to rebuild their sacred space amidst external pressures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 6:3–9 | So I sent messengers to them, saying, “I am doing a great work and cannot come down. Why should the work stop while I leave it to go down to you?” |
| 2 | Job 20:5 | the triumph of the wicked has been brief and the joy of the godless momentary? |
| 3 | 1 Thessalonians 2:18 | For we wanted to come to you—indeed I, Paul, tried again and again—but Satan obstructed us. |
| 4 | Ezra 5:5 | But the eye of their God was on the elders of the Jews, so that they were not stopped until a report was sent to Darius and written instructions about this matter were returned. |
| 5 | Ezra 6:1 | Thus King Darius ordered a search of the archives stored in the treasury of Babylon. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — בְּטֵלַת֙, be.te.Latgenerated
The verb בְּטֵל (*be.te.Lat*) is a perfect tense form, indicating a completed action: the work ceased. This word captures the essence of stopping or coming to an end, highlighting a significant interruption in the rebuilding efforts.
In this verse, the use of בְּטֵל emphasizes the finality of the cessation, marking a critical point in the narrative where the construction of the temple was halted, reflecting broader themes of struggle and opposition faced by the Jewish people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses ceased for בְּטֵלַת֙. The KJV and ASV also choose it ceased, maintaining the original meaning.
Where translations differ, they do so in the rendering of בְּטֵלַת֙. The BBE opts for came to an end, while the WEB and ILT choose stopped.
Sentence Structuregenerated
The main verb of the verse is בְּטֵלַת֙, it ceased, which governs the entire structure. The sentence builds around this verb, detailing the subject matter — the work on the house of God — and the circumstances surrounding its cessation.
The phrase structure emphasizes the timeline, with the prepositional phrases detailing the location and the temporal aspect, culminating in the mention of Darius' reign.
Septuagint Backgroundgenerated
The Septuagint translates בְּטֵלַת֙ as ἤργησεν, meaning 'stopped' or 'hindered.' This choice reflects a similar understanding of the cessation of activity, aligning with the Hebrew meaning but possibly emphasizing the action taken against the construction.
The use of ἤργησεν suggests a direct intervention that halted the work, highlighting the opposition faced by the Jewish people.
In plain words — the whole versegenerated
Ezra 4:24 tells us that the construction of the house of God in Jerusalem stopped and remained inactive until the second year of Darius' reign. This reflects the challenges faced by the Jewish community as they worked to rebuild their temple amid opposition.
Frequently Asked Questionsgenerated
It indicates a significant interruption in the rebuilding efforts of the temple, highlighting the challenges and opposition faced by the Jewish people during this period.
Darius was a king of Persia, known for his rule during the time of the Jewish return from exile, and his decree played a crucial role in the events surrounding the temple's construction.
The construction was halted due to opposition from surrounding nations and a decree from the Persian king that forbade the rebuilding of the city and its temple.
This verse signifies a moment of struggle for the Jewish community, reflecting their efforts to rebuild their identity and worship amidst external challenges.
Reflection Questionsgenerated
- What challenges have I faced in pursuing my goals, and how can I overcome them?
- How does understanding the historical context of this verse help me appreciate the struggles of the Jewish people?
- In what ways can I support those who are facing opposition in their endeavors?
- How do I see God's hand in moments of pause or inactivity in my own life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 4:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen ceased the work of the house of God, which is at Jerusalem,.... How far they had proceeded is not said, whether any further than laying the foundation of it; though probably, by this time, it
Read John Gill on Ezra 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia.
Read Robert Jamieson on Ezra 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen ceased the work of the house of God; for they neither could nor might proceed in that work against their king’ s prohibition, without a special command from the King of heaven, which they had, ,2. Darius king of Persia, to wit, Darius the son of Hystaspes, successor of Cambyses; not, as some would have it, Darius Nothus, the son of Artaxerxes Longimanus, who was not emperor till above one hundred years after Cyrus, and consequently from the beginning of the building of the temple to the finishing of it must be about one hundred and thirty years, which is not credible to any one that considers, 1. That the same Zerubbabel did both lay the foundations and finish the work, . 2. That some…
Read Matthew Poole on Ezra 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 4:24 Then ceased the work of the house of God which [is] at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia.Ver. 24. Then ceased the work of the house of God] And now the adversaries have got the ball on the foot, thinking to carry the game before them; but "the triumphing of the wicked is short," Job 20:5, and that they prosper at all in their designs it is non ad exitium, sed ad exercitium Sanctorum, not for the ruin of the Church, but for the exercise of the faith and patience of God’ s people.
Read John Trapp on Ezra 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) The second year.—The record here returns to Ezra 4:5, with more specific indication of time. The suspension of the general enterprise—called “the work of the house of God which is at Jerusalem”—lasted nearly two years. But it must be remembered that the altar was still the centre of a certain amount of worship.
Read Charles John Ellicott on Ezra 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. So it ceased unto the second year of - Darius] They had begun in the first year of Cyrus, B.C. 536, to go up to Jerusalem, and they were obliged to desist from the building B.C. 522; and thus they continued till the second year of Darius, B.C. 519. See the chronology in the margin [Haggai 1:1 (note) and Zechariah 1:1 (note)] and the following chapter [Ezra 5].
Read AdamClarke on Ezra 4 →CambridgeThe Cambridge Bible for Schools and Colleges24. This verse resumes the thread of the narrative, which was dropped at the close of Ezr 4:5. It must be admitted that the words ‘then ceased’ refer most naturally to Ezra 4:23. The Compiler, who failed to observe that the preceding passage belonged to the generation of Ezra, and not to that of Zerubbabel, carries on the narrative in his own words. so it ceased, &c.] R.V. and it ceased. The first clause expresses the fact of the cessation, the second its duration and continuance. second year of the reign of Darius king of Persia] b.c. 521. The Samaritans had succeeded only too well in checking the progress of the work. Cyrus occupied in schemes of conquest had little leisure to attend to…
Read Cambridge on Ezra 4 →Albert Barnes1798–1870Barnes' Notes on the BibleIt ceased - The stoppage of the building by the Pseudo-Smerdis is in complete harmony with his character. He was a Magus, devoted to the Magian elemental worship, and opposed to belief in a personal god.
Read Albert Barnes on Ezra 4 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Thus the construction of the house of God in Jerusalem ceased, and it remained at a standstill until the second year of the reign of Darius king of Persia.
Then work stopped on God’s house which is at Jerusalem. It stopped until the second year of the reign of Darius king of Persia.
Thus the construction of the house of God in Jerusalem ceased, and it remained at a standstill until the second year of the reign of Darius king of Persia.
So the work on the temple of God in Jerusalem came to a halt. It remained halted until the second year of the reign of King Darius of Persia.
Tyndale line
Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia.
Then ceased the work of the house of God which is at Jerusalem; and it ceased until the second year of the reign of Darius king of Persia.
Then ceased the work of the house of God which is at Jerusalem; and it ceased unto the second year of the reign of Darius king of Persia.
Then ceased the work of the house of God which is at Jerusalem. So it ceased until the second year of the reign of Darius king of Persia.
Then ceased the worke of the house of God, which was in Ierusalem, and did stay vnto the second yeere of Darius King of Persia.
Strictly literal
Then ceased the work of the house of God which is at Jerusalem; and it ceased until the second year of the reign of Darius king of Persia.
then ceased the service of the house of God that [is] in Jerusalem, and it ceased till the second year of the reign of Darius king of Persia.
then ceased the service of the house of God that [is] in Jerusalem, and it ceased until the second year of the reign of Darius king of Persia.
Then was stopped the work of the house of God which is at Jerusalem, and it remained interrupted until the second year of the reign of Darius the king of Persia.
So the work on the house of God in Jerusalem stopped until the second year of the reign of Darius king of Persia.
From the Latin
Then the work of the house of the Lord in Jerusalem was interrupted, and ceased till the second year of the reign of Darius king of the Persians.
Simplified
Consequently work on God's Temple in Jerusalem came to a halt. The stoppage continued until the second year of the reign of King Darius of Persia.
So the work of the house of God at Jerusalem came to an end; so it was stopped, till the second year of the rule of Darius, king of Persia.
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 a high degree of correspondence. The Septuagint's word order differs but retains the essential meaning of the Hebrew.
בֵּאדַ֗יִן בְּטֵלַת֙ עֲבִידַ֣ת בֵּית־ אֱלָהָ֔א דִּ֖י בִּירוּשְׁלֶ֑ם וַהֲוָת֙ בָּֽטְלָ֔א עַ֚ד שְׁנַ֣ת תַּרְתֵּ֔ין לְמַלְכ֖וּת דָּרְיָ֥וֶשׁ מֶֽלֶךְ־ פָּרָֽס׃ פ
14 of the 16 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 4:24
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 | Adv — Preposition · adverbAR/D
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 — Verb · Qal · perfect third person feminine singularAVqp3fs
עֲבִידָה (abiydah) refers to labor or business, encompassing meanings such as work, service, and ritual. It is derived from the root word for 'work' and is used in contexts related to administration and worship. The entries consistently highlight its association with various forms of service.
[עֲבִידָה] n.f. work, service
base
H5673 עֲבִידָה
5673 `abiydah ab-ee-daw'
(Aramaic) from 5648; labor or business:--affairs, service,
work.
see HEBREW for 05648
עֲבִידָה (a.vi.dah) — service.
1) work, service, ritual, worship
1a) work, administration
1b) ritual, service
Adj — Noun common · feminine singular constructANcfsc
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…
בַּ֫יִת (bayith) means 'house' and can refer to both a physical dwelling and a metaphorical house, such as the house of God. It is derived from a related Aramaic term and is used frequently in the Old Testament.
[בַּ֫יִת] 44 n.m. house
base
H1005 בַּ֫יִת
1005 bayith bah-yith
(Aramaic) corresponding to 1004:--house.
see HEBREW for 01004
בַּ֫יִת (ba.yit) — house.
1) house (of men)
2) house (of God)
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…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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
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…
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
Adj | V-Qal-Perf-3fs — Conjunction · verb qal perfect third person feminine singularAC/Vqp3fs
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 — Verb · Qal · participle (active) feminine singularAVqrfsa
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
Adj — PrepositionAR
שְׁנָה (shnah) means 'year' and is related to the Hebrew word שָׁנָה (shanah). It appears in both Hebrew and Aramaic contexts, with the Aramaic form corresponding to a similar meaning. The entries consistently define it as 'year' without significant disagreement.
[שְׁנָה] n.f. year (v. BH שָׁנָה, √ I. [שָׁנָה])
base
H8140 שְׁנָה year (v. BH שָׁנָה, √ I. שָׁנָה)
8140 shnah shen-aw'
(Aramaic) corresponding to 8141:--year.
see HEBREW for 08141
שְׁנָה (she.nah) — year.
year
Aramaic of sha.neh (שָׁנָה "year" H8141)
Adj — Noun common · feminine singular constructANcfsc
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
תְּרֵין (treyn) is an Aramaic word meaning 'two.' It serves as both a cardinal and ordinal number, indicating 'two' and 'second.' The entries confirm its feminine form as תַּרְתֵּין (tarteyn) and note its use in combination with other numbers.
[תְּרֵין] n.m., תַּרְתֵּין f., two
base
H8648 תְּרֵין, תַּרְתֵּין
8648 treyn ter-ane'
(Aramaic) feminine tarteyn {tar-tane'}; corresponding to
8147; two:--second, + twelve, two.
see HEBREW for 08147
תְּרֵין (te.ren) — two.
1) two
1a) two (as cardinal number)
1b) second (as ordinal number)
1c) two (in combination with other numbers)
Adj — AdjAAcfda
too.
See NUMBER.
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
Adj | N-fs — Preposition · noun common feminine singular constructAR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דָּֽרְיָ֫וֶשׁ (daryavesh) refers to 'Darius,' a name associated with several historical figures, particularly during the time of the Exile and Return. The entries identify Darius the Mede, the son of Ahasuerus, and Darius the son of Hystaspes, among others. The name means 'lord' and is first mentioned in Ezra 4:5 and Daniel 5:31.
דָּֽרְיָ֫וֶשׁ 15 n.pr.m.
Darius Hystaspis
‘Darius the Mede’
base
H1868 דָּֽרְיָ֫וֶשׁ, דָּֽרְיָוֵשׁ
1868 Daryavesh daw-reh-yaw-vaysh'
(Aramaic) corresponding to 1867:--Darius.
see HEBREW for 01867
דָּֽרְיָ֫וֶשׁ (dar.ya.vesh) — Darius.
A man living at the time of Exile and Return, first mentioned at Ezr.4.5
Aramaic of dar.ya.vesh (דָּֽרְיָ֫וֶשׁ "Darius" H1867H)
§ Darius = "lord"
1) Darius the Mede, the son of Ahasuerus, king of the Chaldeans, who succeeded to the Babylonian kingdom on the death of Belshazzar; probably the same as "Astyages" the last king of the Medes (538 BC) (same as dar.ya.vesh (דָּֽרְיָ֫וֶשׁ "Darius" H1867) (1))
2) Darius, the son of Hystaspes, the founder of the Perso-Arian dynasty (521 BC) (same as (2))
3) Darius II or Darius III
3a) Darius II, Nothus (Ochus) was king of Persia during the time of Nehemiah (424/3-405/4 BC). Darius II is the most probable because he is mentioned by Nehemiah and ruled during the time of Nehemiah
Adj — Noun proper masculineANpm
da-ri'-us: The name of three or four kings mentioned in the Old Testament. In the original Persian it is spelled "Darayavaush"; in Babylonian, usually "Dariamush"; in Susian(?), "Tariyamaush"; in Egyptian "Antaryuash"; on Aramaic inscriptions, d-r-y-h-w-sh or d-r-y-w-h-w-sh; in Hebrew, dareyawesh; in Greek, Dareios; in Latin, "Darius." In meaning it is probably connected with the new Persian word Dara, "king." Herodotus says it means in Greek, Erxeies, coercitor, "restrainer," "compeller," "commander."
(1) Darius the Mede (Da 6:1; 11:1) was the son of Ahasuerus (Xerxes) of the seed of the Medes (Da 9:1). He received the government of Belshazzar the Chaldean upon the death of that prince (Da 5:30,31; 6:1), and was made king over…
Darius
The holder or supporter, the name of several Persian kings. (1.) Darius the Mede (Dan. 11:1), “the son of Ahasuerus, of the seed of the Medes” (9:1). On the death of Belshazzar the Chaldean he “received the kingdom” of Babylon as viceroy from Cyrus. During his brief reign (B.C. 538-536) Daniel was promoted to the highest dignity (Dan. 6:1, 2); but on account of the malice of his enemies he was cast into the den of lions. After his miraculous escape, a decree was issued by Darius enjoining “reverence for the God of Daniel” (6:26). This king was probably the “Astyages” of the Greek historians. Nothing can, however, be with certainty affirmed regarding him. Some are of opinion that the name “Darius” is simply a name of office, equivalent to “governor,” and that the “Gobryas” of…
(lord), the name of several kings of Media and Persia. DARIUS THE MEDE, (Daniel 6:1; 11:1) "the son of Ahasuerus," (Daniel 9:1) who succeeded to the Babylonian kingdom ont he death of Belshazzar, being then sixty-two years old. (Daniel 5:31; 9:1) (B.C. 538.) Only one year of his reign is mentioned, (Daniel 9:1; 11:1) but that was of great importance for the Jews. Daniel was advanced by the king to the highest dignity, (Daniel 6:1) ff., and in his reign was cast into the lions’ den. Dan. 6. This Darius is probably the same as "Astyages," the last king of the Medes. DARIUS, the son of Hystaspes the founder of the Perso-Arian…
1. DARIUS THE MEDE
Da 5:31 9:1 11:1, was son of Astyages king of the Medes, and brother of Mandane mother of Cyrus, and of Amyit the mother of Evil-merodach and grandmother of Belshazzar: thus he was uncle, by the mother’s side, to Evil-merodach and to Cyrus. The Hebrew generally calls him Darius; the Septuagint, Artaxerxes; and Xenophon, Cyaxares. Darius dethroned Belshazzar king of the Chaldeans, and occupied the throne till his death two years after, when it reverted to the illustrious Cyrus. In his reign Daniel was cast into the lion’s den, Da 6:1-28.
2. DARIUS HYSTASPIS
Spoken of in Ezr 4:1-7:28, Haggai, and Zechariah, as the king who renewed the permission to rebuild the temple, given to the Jews by Cyrus and afterwards…
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 · 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…
פָּרַס (parac) refers to Persia and the Persians, derived from the Aramaic term for the region. The term encompasses the vast Persian Empire, which extended from India to Egypt and Thrace, covering significant parts of Europe and Asia. The entries highlight that Persia is associated with meanings like 'pure' or 'splendid.'
פָּרַס n.pr.terr. et gent. Persia (as kingdom), Persians
base
H6540 פָּרַס
6540 Parac paw-ras'
(Aramaic) corresponding to 6539:--Persia, Persians.
see HEBREW for 06539
פָּרַס (pa.ras) — Persia.
Aramaic of pa.ras (פָּרַס "Persia" H6539)
§ Persia = "pure" or "splendid"
the empire Persia; encompassed the territory from India on the east to Egypt and Thrace on the west, and included, besides portions of Europe and Africa, the whole of western Asia between the Black Sea, the Caucasus, the Caspian and the Jaxartes on the north, the Arabian desert, the Persian Gulf and the Indian Ocean on the south
1a) Persia proper was bounded on the west by Susiana or Elam, on the north by Media, on the south by the Persian Gulf and on the east by Carmania
Persian, of Persia "pure" or "splendid"
Adj — Noun properANpl
pur'-sha, (parats; Persia; in Assyrian Parsu, Parsua; in Achemenian Persian Parsa, modern Fars): In the Bible (2Ch 36:20,22,23; Ezr 1:1,8; Es 1:3,14,18; 10:2; Eze 27:10; 38:5; Da 8:20; 10:1; 11:2) this name denotes properly the modern province of Fars, not the whole Persian empire. The latter was by its people called Airyaria, the present Iran (from the Sanskrit word arya, "noble"); and even now the Persians never call their country anything but Iran, never "Persia." The province of Persis lay to the East of Elam (Susiana), and stretched from the Persian Gulf to the Great Salt Desert, having Carmania on the Southeast. Its…
Persia
An ancient empire, extending from the Indus to Thrace, and from the Caspian Sea to the Red Sea and the Persian Gulf. The Persians were originally a Medic tribe which settled in Persia, on the eastern side of the Persian Gulf. They were Aryans, their language belonging to the eastern division of the Indo-European group. One of their chiefs, Teispes, conquered Elam in the time of the decay of the Assyrian Empire, and established himself in the district of Anzan. His descendants branched off into two lines, one line ruling in Anzan, while the other remained in Persia. Cyrus II., king of Anzan, finally united the divided power, conquered Media, Lydia, and Babylonia, and carried his arms into the far East. His son, Cambyses, added Egypt to the empire, which, however, fell to pieces after his death. It was reconquered and thoroughly organized by Darius, the son of Hystaspes, whose…
(pure, splended), Per’sians. Persia proper was a tract of no very large dimensions on the Persian Gulf, which is still known as Fars or Farsistan , a corruption of the ancient appellation. This tract was bounded on the west by Susiana or Elam, on the north by Media on the south by the Persian Gulf and on the east by Carmania. But the name is more commonly applied, both in Scripture and by profane authors to the entire tract which came by degrees to be included within the limits of the Persian empire. This empire extended at one time from India on the east to Egypt and Thrace on the west, and included. besides portions of Europe and Africa, the whole of western Asia between the Black Sea, the Caucasus, the Caspian and the Jaxartes on the north, the Arabian desert the Persian Gulf and the Indian Ocean on the south. The only passage in Scripture where Persia designates the tract which has…
In Hebrew Paras, Eze 27:10, a vast region in Asia, the southwestern province of which lying between ancient media on the north and the Persian Gulf on the south, appears to have been the ancient Persia, and is still called Pharsistan, or Fars. The Persians, who became so famous after Cyrus, the founder of their more extended monarchy, were anciently called Elamites; and later, in the time of the Roman emperors, Parthians. See PARTHIA.
The early history of the Persians, like that of most of the oriental nations, is involved in doubt and perplexity. Their descent is traced to Shem, through his son Elam, after whom they were originally named. It is probable that they enjoyed their independence for several ages, with a monarchical succession of their own; until they were subdued by the Assyrians and their country attached as a province…