Ezra 8:1 — Word Study
WLCוְאֵ֛לֶּה רָאשֵׁ֥י אֲבֹתֵיהֶ֖ם וְהִתְיַחְשָׂ֑ם הָעֹלִ֣ים עִמִּ֗י בְּמַלְכ֛וּת אַרְתַּחְשַׁ֥סְתְּא הַמֶּ֖לֶךְ מִבָּבֶֽל׃ ס
BSATheseʼêl-leh [the chief of their fathers, family leaders] are the familyʼâb headsrôʼsh [chiefs of families, leaders of clans] and genealogical recordsyâchas [the genealogy, family history] of those who returnedʻâlâh [went up, ascended] with meʻim from BabylonBâbel [Babel, a city of confusion] during the reignmalkûwth [royal power, kingdom] of Kingmelek [the monarch, ruler] ArtaxerxesʼArtachshashtâʼ [a title given to Persian kings]
| Greek | English | Parsing |
|---|---|---|
| וְאֵ֛לֶּה | and these | Conjunction, particle |
| רָאשֵׁ֥י | [are] [the] heads of | Noun common, masculine plural construct |
| אֲבֹתֵיהֶ֖ם | fathers their | Noun common feminine plural construct, suffix |
| וְהִתְיַחְשָׂ֑ם | and recording genealogy they | Conjunction, verb hithpael infinitive construct common, suffix |
| הָעֹלִ֣ים | who came up | Particle, verb qal participle (active) masculine plural |
| עִמִּ֗י | with me | Preposition, suffix |
| בְּמַלְכ֛וּת | in [the] reign of | Preposition, noun common feminine singular construct |
| אַרְתַּחְשַׁ֥סְתְּא | Artaxerxes | Noun proper masculine |
| הַמֶּ֖לֶךְ | the king | Particle, noun common masculine singular absolute |
| מִבָּבֶֽל׃ ס | from Babylon | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | These are the family heads and genealogical records of those who returned with me from Babylon during the reign of King Artaxerxes: |
| KJV | These are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king. |
| ASV | Now these are the heads of their fathers’ houses, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king: |
| YLT | And these [are] heads of their fathers, and the genealogy of those going up with me, in the reign of Artaxerxes the king, from Babylon. |
| WEB | Now these are the heads of their fathers’ households, and this is the genealogy of those who went up with me from Babylon, in the reign of Artaxerxes the king: |
| BBE | Now these are the heads of families who were listed of those who went up with me from Babylon, when Artaxerxes was king. |
Translations agree on the meaning of the verse, as all versions convey the same essential details about the family heads and their genealogies.
The sentence is structured around a main clause with additional phrases that provide context and detail about the subjects.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
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 8:1
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 Return from Exilegenerated
Ezra 8:1 provides a record of the leaders and genealogies of the families who returned from Babylon. This account highlights the significance of lineage and leadership as the exiles reestablish themselves in Jerusalem. Ezra meticulously documents these families to ensure that the returning community is rooted in their heritage, reflecting a commitment to restoring the nation after exile.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 1:5 | So the family heads of Judah and Benjamin, along with the priests and Levites—everyone whose spirit God had stirred—prepared to go up and rebuild the house of the LORD in Jerusalem. |
| 2 | 1 Chronicles 9:34 | All these were heads of Levite families, chiefs according to their genealogies, and they lived in Jerusalem. |
| 3 | 1 Chronicles 24:31 | As their brothers the descendants of Aaron did, they also cast lots in the presence of King David and of Zadok, Ahimelech, and the heads of the families of the priests and Levites—the family heads and their younger brothers alike. |
| 4 | 1 Chronicles 26:32 | Among Jerijah’s relatives there were 2,700 capable men who were heads of families. King David appointed them over the Reubenites, the Gadites, and the half-tribe of Manasseh for every matter pertaining to God and to the affairs of the king. |
| 5 | 2 Chronicles 26:12 | The total number of family leaders of the mighty men of valor was 2,600. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אֵלֶּה, ve.'E.lehgenerated
The word אֵלֶּה (el-leh) means 'these' and serves to specify particular individuals or groups. In this context, it introduces the family heads who are significant figures among the returning exiles.
This word is often used to denote proximity or specification, indicating that Ezra is pointing out the leaders of the families who played a crucial role in the return from Babylon.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning, with all versions identifying the leaders and genealogical records of those who returned from Babylon.
Sentence Structuregenerated
The main verb עֹלִ֣ים (ha'o.lim), meaning 'who came up,' governs the structure of the sentence, indicating the action of the family heads returning from Babylon.
The sentence begins with a noun phrase that identifies the subject, followed by additional phrases that provide details about the genealogical records and the context of their return.
Septuagint Backgroundgenerated
The Septuagint translates אֵלֶּה as οὗτοι (houtoi), meaning 'these,' which maintains the sense of specificity found in the Hebrew.
This choice reflects a direct correspondence in meaning, emphasizing the leaders of the returning exiles.
In plain words — the whole versegenerated
Ezra 8:1 lists the family heads and genealogical records of those who returned from Babylon during the reign of King Artaxerxes. This verse emphasizes the importance of lineage and leadership among the returning exiles, highlighting the roles of these leaders in reestablishing the community.
Frequently Asked Questionsgenerated
Ezra emphasizes the family heads to establish the leadership and lineage of those returning, ensuring a structured community as they rebuild.
Genealogical records are significant as they affirm identity, heritage, and the continuity of the community after exile.
This verse connects to the theme of restoration, highlighting the importance of leadership and heritage in the rebuilding of Jerusalem.
King Artaxerxes authorized the return of the exiles and supported their efforts to rebuild Jerusalem, making his reign a critical context for this event.
Reflection Questionsgenerated
- What does this verse teach us about the importance of leadership in a community?
- How can understanding our heritage help us in our faith journey?
- In what ways can we honor the leaders in our own communities today?
- What steps can we take to ensure that our community remains rooted in its identity?
The early church on this verse — how the Fathers read it
The early commentary from Bede discusses the significance of the family heads and their genealogies, emphasizing the importance of these records in understanding the community's restoration.
These are therefore the chiefs of the families, etc. Until the end of the genealogy, he carefully enumerates the chiefs who went up with him from Babylon and explains their genealogy.Early Church Fathers on Ezra 8 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezra 8:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThese are now the chief of their fathers, and this is the genealogy of them,.... Which follows from hence to the end of Ezr 8:14, that went up with me from Babylon; with Ezra the priest and scribe,
Read John Gill on Ezra 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThese are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king. This is the genealogy of them that went up with me from Babylon.
Read Robert Jamieson on Ezra 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 8:1 These [are] now the chief of their fathers, and [this is] the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king.Ver. 1. These are now the chief of their fathers] The chieftains of those that went up with Ezra, beside those that went up at first with Zerubbabel.
Read John Trapp on Ezra 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVIII.(1-14) A list of the chief names, given by families, of those who accompanied Ezra. (1) This is the genealogy.—The names of the heads of houses is followed generally by that of the wider families they belonged to. With this list is to be compared the register of those who went up with Zerubbabel (Ezra 2:2 seq.).
Read Charles John Ellicott on Ezra 8 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VIII The genealogy of the chief persons who went with Ezra from Babylon, 1-14. He gathers them together at Ahava; and finding among them no Levites, he sends confidential persons to the river of Ahava, who return with many Levites and Nethinim, 15-20. He proclaims a fast at Ahava for Divine protection on their journey, 21-23. He delivers to the care of the priests c., the silver, gold, and sacred vessels, that they might carry them to Jerusalem, and deliver them to the high priest, 24-30. They depart from Ahava, and come to Jerusalem, 31, 32. The vessels are weighed and the weight registered, 33, 34. They offer burnt-offerings to God, 35 deliver the king's commissions to his…
Read AdamClarke on Ezra 8 →CambridgeThe Cambridge Bible for Schools and CollegesChap. Ezra 8:1-20. The List of those that went up with Ezra to Jerusalem(a) 1–14. List of the Heads of Fathers’ Houses, accompanying Ezra1. These are now the chief of their fathers] R.V. Now these are the heads of their fathers’ houses. Literally, ‘now these are the heads of their fathers’, a shortened form of expression, as in Ezra 2:68. and this is the genealogy of them] In the following list we have the names both of the houses and of their chiefs or representatives. On the word ‘genealogy’ see Ezra 2:62. The LXX. οἱὁδηγοί.
Read Cambridge on Ezra 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleOF EZRA’S FROM BABYLON, Ezra 8:1-14. 1. Chief of their fathers — This is not a list of the names of Ezra’s companions, nor even of all the elders or chief fathers among them, but rather a record of
Read Daniel Denison Whedon on Ezra 8 →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
These are the family heads and genealogical records of those who returned with me from Babylon during the reign of King Artaxerxes:
Now these are the heads of their fathers’ households, and this is the genealogy of those who went up with me from Babylon, in the reign of Artaxerxes the king:
These are the family heads and genealogical records of those who returned with me from Babylon during the reign of King Artaxerxes:
These are the leaders and those enrolled with them by genealogy who were coming up with me from Babylon during the reign of King Artaxerxes:
Tyndale line
These are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king.
Now these are the heads of their fathers’ houses, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king:
Now these are the heads of their fathers’ houses, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king.
These are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king.
These are now the chiefe fathers of them, and the genealogie of them that came vp with mee from Babel, in the reigne of King Artahshashte.
Strictly literal
And these are the chief fathers, and their genealogy, who went up with me from Babylon in the reign of Artaxerxes the king.
And these [are] heads of their fathers, and the genealogy of those going up with me, in the reign of Artaxerxes the king, from Babylon.
And these [are] heads of their fathers, and the genealogy of those going up with me, in the reign of Artaxerxes the king, from Babylon.
Now these are the chiefs of their divisions, and this is the genealogy of those that went up with me, in the reign of king Artaxerxes, from Babylon.
These are the leaders of their ancestors' families who left Babylon with me during the reign of King Artaxerxes.
From the Latin
Now these are the chiefs of families, and the genealogy of them, who came up with me from Babylon in the reign of Artaxerxes the king.
Simplified
This is a list of the family leaders and genealogical records of those who came back with me from Babylon during the reign of King Artaxerxes:
Now these are the heads of families who were listed of those who went up with me from Babylon, when Artaxerxes was king.
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
Both the Masoretic Text and the Septuagint agree on the wording of this verse, with a direct word-by-word correspondence indicating no significant variations between them.
וְאֵ֛לֶּה רָאשֵׁ֥י אֲבֹתֵיהֶ֖ם וְהִתְיַחְשָׂ֑ם הָעֹלִ֣ים עִמִּ֗י בְּמַלְכ֛וּת אַרְתַּחְשַׁ֥סְתְּא הַמֶּ֖לֶךְ מִבָּבֶֽל׃ ס
10 of the 10 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 8:1
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.
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Conj | Pron — Conjunction · particleHC/Tm
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
N-mp — Noun common · masculine plural constructHNcmpc
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
הִתְיַחֵשׂ (hityaches) is a verb in the Hithpael form, meaning to enroll oneself or be enrolled by genealogy. It is derived from the root יָחַשׂ (yachas), which relates to genealogical reckoning. The entries emphasize its use in contexts involving genealogies, but do not provide specific verse references.
[הִתְיַחֵשׂ] vb. Hithp. denom. enroll oneself or be enrolled by genealogy
base
H3187 הִתְיַחֵשׂ vb. Hithp. denom. enroll oneself or be enrolled by genealogy
3187 yachas yaw-khas'
a primitive root; to sprout; used only as denominative from
3188; to enroll by pedigree:--(number after, number throughout
the) genealogy (to be reckoned), be reckoned by genealogies.
see HEBREW for 03188
יָחַשׂ (ya.cha.s) — to enroll.
(Hithpael) to reckon genealogically, enrol on a genealogy, enrol, be enrolled
Conj | V-Hithpael-Inf-a | Suff — Conjunction · verb hithpael infinitive construct common · suffixHC/Vtcc/Sp3mp
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHR/Sp1bs
מַלְכוּת (malkuwth) refers to concepts of royalty, royal power, reign, and kingdom. It is derived from the root meaning 'to rule' and encompasses ideas of dominion and sovereignty. The term appears in various contexts within the Old Testament, emphasizing authority and governance.
מַלְכוּת n.f. royalty, royal power, reign, kingdom
royal power, dominion
reign
kingdom, realm
base
H4438 מַלְכוּת royalty, royal power, reign, kingdom
4438 malkuwth mal-kooth'
or malkuth {mal-kooth'}; or (in plural) malkuyah
{mal-koo-yah'}; from 4427; a rule; concretely, a
dominion:--empire, kingdom, realm, reign, royal.
see HEBREW for 04427
מַלְכוּת (mal.khut) — royalty.
1) royalty, royal power, reign, kingdom, sovereign power
1a) royal power, dominion
1b) reign
1c) kingdom, realm
Aramaic equivalent: mal.khu (מַלְכוּ "kingdom" H4437)
Prep | N-fs — Preposition · noun common feminine singular constructHR/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…
אַרְתַּחְשַׁשְׂתָּא (Artachshashta) refers to Artaxerxes, a title used for several Persian kings, specifically the son and successor of Xerxes who ruled from 465-424 BC. The name is associated with the time of the Exile and Return, first mentioned in Ezra 4:7 and Ezra 6:14, and is thought to mean 'I will make the spoiled to boil: I will stir myself (in) winter.'
אַרְתַּחְשַׁשְׂתָּא n.pr.m. Artaxerxes
base
אַרְתַּחְשַׁשְׂתְּא n.pr.m. of king
base
H783a אַרְתַּחְשַׁשְׂתָּא Artaxerxes H783b אַרְתַּחְשַׁשְׂתְּא of king
783 'Artachshashta' ar-takh-shash-taw'
or mArtachshasht {ar-takh- shasht'}; or by permutation
gArtachshactu {ar-takh-shast'}; of foreign origin;
Artachshasta (or Artaxerxes), a title (rather than name) of
several Persian kings:--Artaxerxes.
אַרְתַּחְשַׁשְׂתָּא (ar.tach.shash.ta) — Artaxerxes.
A man living at the time of Exile and Return, first mentioned at Ezr.6.14
Also named: ar.tach.shash.ta (אַרְתַּחְשַׁשְׂתְּא "Artaxerxes" H0783)
§ Artaxerxes = "I will make the spoiled to boil: I will stir myself (in) winter"
son and successor of Xerxes as emperor of Persia, 465-424 BC
אַרְתַּחְשַׁשְׂתְּא (ar.tach.shash.ta) — Artaxerxes.
A man living at the time of Exile and Return, first mentioned at Ezr.4.7
Aramaic of ar.tach.shash.ta (אַרְתַּחְשַׁשְׂתָּא "Artaxerxes" H0783H)
§ Artaxerxes = "I will make the spoiled to boil: I will stir myself (in) winter"
son and successor of Xerxes as emperor of Persia, 465-424 BC
אַרְתַּחְשַׁשְׂתְּא (ar.tach.shash.ta) — Artaxerxes.
A man living at the time of Exile and Return, first mentioned at Ezr.6.14
N-proper — Noun proper masculineHNpm
ar-taks-urk'-sez (Artaxerxes): Is the Greek and Latin form of one, and perhaps of two or three kings of Persia mentioned in the Old Testament.
(1) All are agreed that the Artaxerxes at whose court Ezra and Nehemiah were officials is Artaxerxes I, the son of Xerxes, commonly called Longimanus, who reigned from 465 to 424 BC. This Artaxerxes was the third son of Xerxes and was raised to the throne by Artabanus, the murderer of Xerxes. Shortly after his accession, Artaxerxes put his older brother Darius to death; and a little later, Artabanus, who perhaps aimed to make himself king, was killed. Hystaspes, the second brother, who seems to have been satrap of Bactria at the time of his father's death, rebelled, and after two battles was deprived of his power and probably of his life. The reign of Artaxerxes was further disturbed by the revolt of Egypt in 460 BC, and by that of Syria about 448…
Artaxerxes
The Greek form of the name of several Persian kings. (1.) The king who obstructed the rebuilding of the temple (Ezra 4:7). He was probably the Smerdis of profane history.
(2.) The king mentioned in Ezra 7:1, in the seventh year (B.C. 458) of whose reign Ezra led a second colony of Jews back to Jerusalem, was probably Longimanus, who reigned for forty years (B.C. 464-425); the grandson of Darius, who, fourteen years later, permitted Nehemiah to return and rebuild Jerusalem.
(the great warrior). The first Artaxerxes is mentioned in (Ezra 4:7) and appears identical with Smerdis, the Magian impostor and pretended brother of Cambyses, who usurped the throne B.C. 522, and reigned eight months. In (Nehemiah 2:1) we have another Artaxerxes. We may safely identify him with Artaxerxes Macrocheir or Longimanus, the son of Xerxces, who reigned B.C. 464-425.
Great king, the name or title of several kings of Persia.
1. It is given in Ezr 4:7-24, to Smerdis the Magian, who usurped the throne after the death of Cambyses, B. C. 522, pretending to be Smerdis, the son of Cyrus, whom Cambyses had put to death. His usurped power was used, at the rebuilding of the temple. He was murdered, after a reign of eight months, and was succeeded by Darius son of Hystaspes.
2. The king of this name mentioned in Ezr 7:1-28, is most probably Artaxerxes Longimanus, the son and successor of Xerxes, who ascended the throne B. C. 425, after a mild reign of thirty-nine years. In the seventh year of his reign, Ezra led a second company of the Jewish exiles back to Jerusalem. In the twentieth year of Artaxerxes Longimanus, Nehemiah was sent to Jerusalem as governor…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
Prep | N-proper — Preposition · noun properHR/Npl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel