Ezra 7:24 — Word Study
WLCוּלְכֹ֣ם מְהוֹדְעִ֗ין דִּ֣י כָל־ כָּהֲנַיָּ֣א וְ֠לֵוָיֵא זַמָּ֨רַיָּ֤א תָרָֽעַיָּא֙ נְתִ֣ינַיָּ֔א וּפָ֣לְחֵ֔י בֵּ֖ית אֱלָהָ֣א דְנָ֑ה מִנְדָּ֤ה בְלוֹ֙ וַהֲלָ֔ךְ לָ֥א שַׁלִּ֖יט לְמִרְמֵ֥א עֲלֵיהֹֽם׃
BSAbe advisedyᵉdaʻ [notified, informed] thatdîy you have nolâʼ authorityshallîyṭ [ruling power, jurisdiction] to imposerᵉmâh [lay upon, assess] tributemiddâh [tax, payment] dutybᵉlôw [custom, toll] or tollhălâk [tax on goods] onʻal anykôl of the priestskâhên [spiritual leaders, ministers] LevitesLêvîy [assistants to the priests] singerszammâr△ [musicians, worship leaders] doorkeeperstârâʻ△ [gatekeepers, guardians] temple servantsNᵉthîyn△ [Nethinim, attendants] or other servantspᵉlach [workers, ministers] of thisdên housebayith [temple, dwelling place] of Godʼĕlâhh [the supreme deity, Almighty]
| Greek | English | Parsing |
|---|---|---|
| וּלְכֹ֣ם | and to you | Conjunction, preposition, suffix |
| מְהוֹדְעִ֗ין | [we are] making known | Verb, Hiphil, participle (active) masculine plural |
| דִּ֣י | that | Conjunction |
| כָל־ | all | Noun common, both singular construct |
| כָּהֲנַיָּ֣א | priests the | Noun common masculine plural determined, particle |
| וְ֠לֵוָיֵא | and Levites the | Conjunction, noun gentilic masculine plural determined, particle |
| זַמָּ֨רַיָּ֤א | singers the | Noun common masculine plural determined, particle |
| תָרָֽעַיָּא֙ | gatekeepers the | Noun common masculine plural determined, particle |
| נְתִ֣ינַיָּ֔א | temple servants the | Noun common masculine plural determined, particle |
| וּפָ֣לְחֵ֔י | and [the] servants of | Conjunction, verb qal participle (active) masculine plural common |
| בֵּ֖ית | [the] house of | Noun common, both singular construct |
| אֱלָהָ֣א | God | Noun common both singular determined, particle |
| דְנָ֑ה | this | Particle |
| מִנְדָּ֤ה | tribute | Noun common, feminine singular absolute |
| בְלוֹ֙ | tax | Noun common, both singular absolute |
| וַהֲלָ֔ךְ | and toll | Conjunction, noun common both singular absolute |
| לָ֥א | not | Particle |
| שַׁלִּ֖יט | [is] authorized | Adj |
| לְמִרְמֵ֥א | to throw | Preposition, verb qal infinitive construct common |
| עֲלֵיהֹֽם׃ | on them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And be advised that you have no authority to impose tribute, duty, or toll on any of the priests, Levites, singers, doorkeepers, temple servants, or other servants of this house of God. |
| KJV | Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them. |
| ASV | Also we certify you, that touching any of the priests and Levites, the singers, porters, Nethinim, or servants of this house of God, it shall not be lawful to impose tribute, custom, or toll, upon them. |
| YLT | 'And to you we are making known, that upon any of the priests and Levites, singers, gatekeepers, Nethinim, and servants of the house of God, tribute and custom there is no authority to lift up. |
| WEB | Also we inform you that it shall not be lawful to impose tribute, custom, or toll on any of the priests, Levites, singers, gatekeepers, temple servants, or laborers of this house of God. |
| BBE | In addition, we make it clear to you, that it will be against the law to put any tax or payment in goods or forced payment on any of the priests or Levites, the music-makers, door-keepers, Nethinim, or any servants of this house of God. |
Where they part company is מִנְדָּה — see How Translations Differ.
One main clause with two subordinate phrases detailing the nature of the imposition and the subjects affected.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbיְדַע
The sentence as the grammar sees it Open the tree ›
3 of 20 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 7:24
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 — Ezra's Decree on Temple Workersgenerated
Ezra 7:24 outlines Ezra's instructions that no tribute, duty, or toll should be imposed on specific groups serving in the temple. This directive emphasizes the importance of these roles in the worship and functioning of the temple, ensuring their protection from financial burdens. The surrounding verses provide context for Ezra's authority and the responsibilities assigned to him as he leads the people in restoring temple worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 7:7 | So in the seventh year of King Artaxerxes, he went up to Jerusalem with some of the Israelites, including priests, Levites, singers, gatekeepers, and temple servants. |
| 2 | Ezra 2:36–55 | The priests: The descendants of Jedaiah (through the house of Jeshua), 973; |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — מִנְדָּה, min.Dahgenerated
The word מִנְדָּה (mindah) refers to a form of tribute or tax. It conveys the idea of a payment made to a ruler or government, often in the context of monetary contributions. The parsing indicates it is a feminine singular noun, suggesting a specific type of tribute rather than a general tax.
This term is used in various contexts within the Bible to describe financial obligations. Ezra's use of it here highlights the exemption of temple workers from such obligations, underscoring their sacred role.
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 tribute, and so do the KJV and ASV: all three maintain the original meaning of מִנְדָּה.
Where others part company with the BSB they part company over a real fork in the lexicon. Payment (BBE) suggests a broader sense, while custom (ASV, DRA, KJV, LSV) emphasizes the nature of the tribute as a customary tax.
Sentence Structuregenerated
The finite verb מְהוֹדְעִ֗ין (mehod'in), meaning 'we are making known', governs the main clause. The structure includes additional phrases detailing the subjects affected by the ruling and the nature of the taxes.
The sentence is complex, with multiple noun phrases describing the exempt groups and a prepositional phrase indicating the scope of the authority being discussed. This structure emphasizes the clarity of Ezra's decree.
Septuagint Backgroundgenerated
The Septuagint translates מִנְדָּה as φόρος, which also means 'tax' or 'tribute'. This choice reflects a direct correspondence to the Hebrew term, maintaining the financial connotation.
The use of φόρος indicates a consistent understanding of the term in both texts, emphasizing the obligation of tribute in the context of governance and religious service.
In plain words — the whole versegenerated
Ezra 7:24 states that no taxes should be imposed on the priests, Levites, singers, doorkeepers, temple servants, or other workers in the house of God. This instruction is part of Ezra's broader efforts to ensure that those serving in the temple are not burdened financially, allowing them to focus on their sacred duties.
Frequently Asked Questionsgenerated
Ezra is stating that certain temple workers are exempt from any form of taxation or tribute, ensuring their ability to serve without financial hindrance.
Temple servants include the priests, Levites, singers, doorkeepers, and others who assist in the worship and maintenance of the temple.
This decree is significant because it protects those who serve in the temple from financial burdens, allowing them to focus on their religious duties and the worship of God.
Ezra's leadership emphasizes the restoration of proper worship and the protection of those who serve in the temple, highlighting the importance of their roles in the community.
Reflection Questionsgenerated
- In what ways can we ensure that those who serve in our communities are supported and not burdened?
- How does understanding the roles of temple servants enhance our appreciation of worship today?
- What are some modern parallels to the exemptions Ezra provided for temple workers?
- How can we apply Ezra's principles of leadership and protection in our own lives?
The early church on this verse — how the Fathers read it
Bede comments on Ezra's decree, emphasizing the exemption of temple workers from taxes as a privilege that underscores their sacred role.
And we make known to you concerning all the priests, etc. This privilege, by which priests, Levites, and the other ministers of the house of God are rendered free from taxes, is clearly shown,Early Church Fathers on Ezra 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 7:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAlso we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God,.... The king had a right and perfect knowledge of the distinct
Read John Gill on Ezra 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons? No JFB commentary on these verses.
Read Robert Jamieson on Ezra 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 7:24 Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them.Ver. 24. And also we certify you, that touching any of the priests] These he taketh special order for, that they be freed from public payments; and the like care was taken by our ancestors for the ministers of the Church of England, as appeareth by Magna Charta, chpat. 14. Their maintenance is of the law of nature, Genesis 47:22. Jezebel provided for her priests; idolatrous Micah for his Levite; the Papists for their shavelings, granting them many and great immunities, and being so…
Read John Trapp on Ezra 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) We certify you.—The exemption of so large a number as the entire ministry of the Temple from all kinds of taxation is emphatically introduced.
Read Charles John Ellicott on Ezra 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. It shall not be lawful to impose toll] As these persons had no private revenues, it would have been unreasonable to have laid them under taxation.
Read AdamClarke on Ezra 7 →CambridgeThe Cambridge Bible for Schools and Colleges24. Nethinims] R.V. Nethinim, cf. Ezra 2:43. ministers] R.V. servants. The word in the original connected with that rendered “service” (Ezra 7:19). The expression “or servants” would cover any other branch (e.g. Solomon’s servants, Ezra 2:55) of attendants on the Temple. toll, tribute, or custom] R.V. tribute, custom, or toll. See on Ezra 5:13. Compare immunity from all taxation described by Josephus as having been granted to the priests and Levites by Antiochus the Great (Ant. XII. 3. 3), “And let the senate and the priests and the scribes of the Temple and the sacred singers be discharged from all poll-money and he crown tax, and other taxes also.” (Tran. Whiston.)
Read Cambridge on Ezra 7 →Albert Barnes1798–1870Barnes' Notes on the BibleThe decree of Artaxerxes was more favorable to the Jews than those of all previous Persian monarchs. We hear of a similar exemption of ecclesiastics from tribute, only to a less extent, under the Seleucidae.
Read Albert Barnes on Ezra 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. Toll, tribute, or custom — See note on Ezra 4:13.
Read Daniel Denison Whedon on Ezra 7 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And be advised that you have no authority to impose tribute, duty, or toll on any of the priests, Levites, singers, doorkeepers, temple servants, or other servants of this house of God.
Also we inform you that it shall not be lawful to impose tribute, custom, or toll on any of the priests, Levites, singers, gatekeepers, temple servants, or laborers of this house of God.
And be advised that you have no authority to impose tribute, duty, or toll on any of the priests, Levites, singers, doorkeepers, temple servants, or other servants of this house of God.
Furthermore, be aware of the fact that you have no authority to impose tax, tribute, or toll on any of the priests, the Levites, the musicians, the doorkeepers, the temple servants, or the attendants at the temple of this God.
Tyndale line
Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them.
Also we certify you, that touching any of the priests and Levites, the singers, porters, Nethinim, or servants of this house of God, it shall not be lawful to impose tribute, custom, or toll, upon them.
Also we certify you, that touching any of the priests and Levites, the singers, porters, Nethinim, or servants of this house of God, it shall not be lawful to impose tribute, custom, or toll, upon them.
Also we certify you, that concerning any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom upon them.
And we certifie you, that vpon any of the Priestes, Leuites, singers, porters, Nethinims, or Ministers in this house of God, there shall no gouernour laye vpon them tolle, tribute nor custome.
Strictly literal
Also we inform you, as regards all the priests and Levites, singers, doorkeepers, Nethinim, and ministers of this house of God, it shall not be lawful to impose tribute, tax, and toll upon them.
'And to you we are making known, that upon any of the priests and Levites, singers, gatekeepers, Nethinim, and servants of the house of God, tribute and custom there is no authority to lift up.
And to you we are making known, that on any of the priests and Levites, singers, gatekeepers, Nethinim, and servants of the house of God, tribute and custom there is no authority to lift up.
And to you make we it known, that on any of the priests and Levites, singers, gate-keepers, and temple-servants, or ministers of this house of God, no one shall be empowered to impose any tax, tribute, or toll.
We are informing them about you not to impose any tribute or taxes on any of the priests, Levites, musicians, gatekeepers, or on the people assigned to the service of the temple and servants of the house of this God.
From the Latin
We give you also to understand concerning all the priests, and the Levites, and the singers, and the porters, and the Nathinites, and ministers of the house of this God, that you have no authority to impose toll or tribute, or custom upon them.
Simplified
Also be aware that all of the priests, Levites, singers, doorkeepers, Temple servants, or other workers of this Temple are exempt from paying any tax, tribute, or fees, and you are not authorized to charge them.
In addition, we make it clear to you, that it will be against the law to put any tax or payment in goods or forced payment on any of the priests or Levites, the music-makers, door-keepers, Nethinim, or any servants of this house of God.
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 agree in their wording for this verse, with the Septuagint providing a direct translation of the Hebrew terms without significant variation.
וּלְכֹ֣ם מְהוֹדְעִ֗ין דִּ֣י כָל־ כָּהֲנַיָּ֣א וְ֠לֵוָיֵא זַמָּ֨רַיָּ֤א תָרָֽעַיָּא֙ נְתִ֣ינַיָּ֔א וּפָ֣לְחֵ֔י בֵּ֖ית אֱלָהָ֣א דְנָ֑ה מִנְדָּ֤ה בְלוֹ֙ וַהֲלָ֔ךְ לָ֥א שַׁלִּ֖יט לְמִרְמֵ֥א עֲלֵיהֹֽם׃
20 of the 20 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 7:24
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.
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
AC/R/Sp2mp — Conjunction · preposition · suffixAC/R/Sp2mp
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj — Verb · Hiphil · participle (active) masculine pluralAVhrmpa
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
Adj — ConjunctionAC
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj — Noun common · both singular constructANcbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
כָּהֵן (kahen) means 'priest' in Aramaic, corresponding to the Hebrew word כֹּהֵן (ko.hen). The entries consistently define it as a noun referring to a priest, with no significant disagreement among the lexicons.
[כָּהֵן] n.m. priest
base
H3549 כָּהֵן
3549 kahen kaw-hane'
(Aramaic) corresponding to 3548:--priest.
see HEBREW for 03548
כָּהֵן (ka.hen) — priest.
priest
Aramaic of ko.hen (כֹּהֵן "priest" H3548)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This tribe was set apart for religious duties in ancient Israel. The entries indicate that the term is used to describe both the individual Levites and the collective tribe, with its first mention in Genesis 29:34.
[לֵוָי] n.gent. Levite
base
H3879 לֵוָי, לֵוִי
3879 Leviy lay-vee'
(Aramaic) corresponding to 3880:--Levite.
see HEBREW for 03880
לֵוָי (le.vi) — Levite.
A man of the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Aramaic of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Adj | Ngmpd | Art — Conjunction · noun gentilic masculine plural determined · particleAC/Ngmpd/Ta
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20
זַמָּר (zammar) refers to a singer or an instrumental musician. The entries indicate that it is derived from a related term and is used in the plural form in Ezra 7:24. There are no significant disagreements among the lexicons regarding its meaning.
[זַמָּר] n.m. singer;—pl. emph. Ezr 7:24.
ref
H2171 זַמָּר
2171 zammar zam-mawr'
(Aramaic) from the same as 2170; an instrumental
musician:--singer.
see HEBREW for 02170
זַמָּר (zam.mar) — singer.
singer
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
→ See MUSIC
תָּרָע (tara`) refers to a doorkeeper or porter, particularly in a temple context. The word is derived from a related term and is noted in Ezra 7:24 as a plural form. There are no significant disagreements among the lexicons regarding its meaning.
[תָּרָע] n.m. porter, doorkeeper, in temple: pl. emph. Ezr 7:24.
ref
H8652 תָּרָע
8652 tara` taw-raw'
(Aramaic) from 8651; a doorkeeper:--porter.
see HEBREW for 08651
תָּרָע (ta.ra) — doorkeeper.
porter, doorkeeper (in temple)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
נְתִין (netheen) refers to temple servants, specifically the Nethinims, who were assigned to assist the Levites and priests in the sanctuary. The term emphasizes their role as servants of the sanctuary, as noted in Ezra 7:24. It is related to the Aramaic word for the same concept.
[נְתִינִין] n.m.pl. Nᵉthinîn;—servants of sanctuary, emph. Ezr 7:24.
ref
H5412 נְתִינִין, נְתִין
5412 Nthiyn netheen'
(Aramaic) corresponding to 5411:--Nethinims.
see HEBREW for 05411
נְתִין (ne.tin) — temple servant.
1) Nethinims
1a) temple slaves assigned to the Levites and priests for service in the sanctuary
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
פְּלַח (plach) means to serve or worship, often in a religious context. It encompasses actions like ministering and paying reverence. The word is noted in Aramaic and corresponds to another Hebrew term, suggesting a connection in meaning. The entries consistently emphasize its association with service and reverence.
[פְּלַח] vb. pay reverence to, serve (deity)
base
H6399 פְּלַח
6399 plach pel-akh'
(Aramaic) corresponding to 6398; to serve or
worship:--minister, serve.
see HEBREW for 06398
פְּלַח (pe.lach) — to serve.
1) to serve, worship, revere, minister for, pay reverence to
1a) (P'al)
1a1) to pay reverence to
1a2) to serve
Adj | V-Qal — Conjunction · verb qal participle (active) masculine plural commonAC/Vqrmpc
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…
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
Adj — ParticleATm
מִנְדָּה (mindah) refers to a form of tribute or toll, primarily in the context of monetary contributions. It is linked to the related word מִדָּה (middah), which also denotes tribute. The term appears in Aramaic, indicating its usage in that language as well.
מִנְדָּה, מִדָּה (?) n.f. tribute
base
H4061 מִנְדָּה, מִדָּה
4061 middah mid-daw'
(Aramaic) or mindah (Aramaic) {min-daw'}; corresponding to
4060; tribute in money:--toll, tribute.
see HEBREW for 04060
מִנְדָּה (mid.dah) — tribute.
tribute
Aramaic of mid.dah (מִדָּה "tribute" H4060B)
Adj — Noun common · feminine singular absoluteANcfsa
trib'-ut (mac, "tribute," really meaning "forced laborers," "labor gang" (1Ki 4:6; 9:15,21); also "forced service," "serfdom"; possibly "forced payment" is meant in Es 10:1; the idea contained in the modern word is better given by middah (Ezr 6:8; Ne 5:4)): Words used only of the duty levied for Yahweh on acquired spoils are mekhec, "assessment" (Nu 31:28,37,38,39,40,41), belo, "excise" (Ezr 4:13,10; Ne 7:24), massa', "burden" (2Ch 17:11), and `onesh, "fine" or…
Tribute
A tax imposed by a king on his subjects (2 Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In Matt. 17:24-27 the word denotes the temple rate (the “didrachma,” the “half-shekel,” as rendered by the R.V.) which was required to be paid for the support of the temple by every Jew above twenty years of age (Ex. 30:12; 2 Kings 12:4; 2 Chr. 24:6, 9). It was not a civil but a religious tax.
The chief biblical facts connected with the payment of tribute have been already given under TAXES. The tribute (money) mentioned in (Matthew 17:24,25) was the half shekel (worth from 25 to 27 cents) applied to defray the general expenses of the temple. After the destruction of the temple this was sequestrated by Vespasian and his successors and transferred to the temple of the Capitoline Jupiter. This "tribute" of (Matthew 17:24) must not be confounded with the tribute paid to the Roman emperor. (Matthew 22:17) The temple rate, though resting on an ancient precedent-- (Exodus 30:13) --was as above a fixed annual tribute of comparatively late origin.
Every Jew throughout the world was required to pay an annual tribute or capitation-tax of half a shekel, about twenty-five cents, in acknowledgment of God’s sovereignty and for the maintenance of the temple service, Ex 30:12-15. It was with reference to this that Christ says, in effect, Mt 17:25,26, "If this tribute be levied in the name of The Father, then I, The Son, am free."
In other New Testament passages, tribute means the tax levied by the Romans. On the question of paying tribute to foreigners and idolaters, Mt 22:16-22, Christ gave a reply which neither party could stigmatize as rebellious, or as unpatriotic and irreligious. By themselves using Caesar’s currency, both parties acknowledged the fact of his supremacy.…
בְּלוֹ (be.lo) is a masculine noun meaning 'tribute.' It is derived from a root that corresponds to another Hebrew word related to excising or consuming articles. The entries consistently define it as tribute, with no significant disagreement among the lexicons.
בְּלוֹ n.[m.] tribute
base
H1093 בְּלוֹ
1093 blow bel-o'
(Aramaic) from a root corresponding to 1086; excise (on
articles consumed):--tribute.
see HEBREW for 01086
בְּלוֹ (be.lo) — tribute.
tribute
Adj — Noun common · both singular absoluteANcbsa
→ Land mortgaged for Ne 5:3,4
→ Priests exempted from Ge 47:26; Ezr 7:24
→ Paid in grain Am 5:11; 7:1
→ Paid in provisions 1Ki 4:7-28
הֲלָךְ (halak) refers to a toll or custom duty, derived from the Aramaic term for 'walk.' The entries indicate that it is primarily used in the context of a journey and the associated costs, particularly in relation to goods on a road.
הֲלָךְ n.[m.] toll
base
H1983 הֲלָךְ
1983 halak hal-awk'
(Aramaic) from 1981; properly, a journey, i.e. (by
implication) toll on goods at a road:--custom.
see HEBREW for 01981
הֲלָךְ (ha.lakh) — toll.
toll, custom duty, tribute
Aramaic of ha.lakh (הָלַךְ ": walk" H1980)
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
tol: (1) Aramaic middah, "toll" or "tribute" paid by a vassal nation to its conqueror (Ezr 4:20; 6:8; Ne 5:4); written also mindah (Ezr 4:13; 7:24). More accurately for halakh, "toll," or "way tax" (Ezr 4:13,10; 7:24). In New Testament times the Romans had placed throughout Palestine many toll stations (telonion). Levi the publican was stationed at such a tax office (Mt 9:9; Mr 2:14; Lu 5:27); compare telones, a "tax collector" or "publican." The tax which the Jews paid toward the support of the temple, a didrachma…
Toll
One of the branches of the king of Persia’s revenues (Ezra 4:13; 7:24), probably a tax levied from those who used the bridges and fords and highways.
→ See TRIBUTE
→ See TAX
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
שַׁלִּיט (shalliyt) is an Aramaic word meaning 'mighty' or 'ruling.' It conveys the idea of having authority or mastery and can refer to a ruler or captain. The entries indicate that it encompasses both the abstract concept of permission and the concrete role of a leader.
שַׁלִּיט adj. having mastery, ruling
base
H7990 שַׁלִּיט
7990 shalliyt shal-leet'
(Aramaic) corresponding to 7989; mighty; abstractly,
permission; concretely, a premier:--captain, be lawful,
rule(- r).
see HEBREW for 07989
שַׁלִּיט (shal.lit) — ruling.
1) having mastery, having authority, ruling
1a) having or exercising mastery, ruling
1b) ruler (subst)
1c) having authority
1c1) it is authorised
Adj — AdjAAabsa
The Hebrew word רְמָה (*rmah*) means to cast or throw. It can refer to physically throwing something or figuratively assessing or imposing a burden, such as tribute. The entries indicate different forms of the verb, including P'al, Peil, and Ithp'el, which cover various nuances of casting and being cast.
[רְמָא] vb. cast, throw
Pe.
cast
fig. throw (burden of) tribute
Pe‛îl
were cast
were placed, set
Hithpe. be cast
base
H7412 רְמָה
7412 rmah rem-aw'
(Aramaic) corresponding to 7411; to throw, set,
(figuratively) assess:--cast (down), impose.
see HEBREW for 07411
רְמָא (re.mah) — to cast.
1) to cast, throw
1a) (P'al)
1a1) to cast
1a2) to throw
1a2a) of tribute (fig)
1b) (Peil)
1b1) to be cast
1b2) to be placed, be set
1c) (Ithp'el) to be cast
Adj | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj | Suff — Preposition · suffixAR/Sp3mp