Nehemiah 10:14 — Word Study
WLCרָאשֵׁ֖י הָעָ֑ם פַּרְעֹשׁ֙ פַּחַ֣ת מוֹאָ֔ב עֵילָ֥ם זַתּ֖וּא בָּנִֽי׃
BSABaniBânîy [built, a descendant of Judah]
| Greek | English | Parsing |
|---|---|---|
| רָאשֵׁ֖י | [the] leaders of | Noun common, masculine plural construct |
| הָעָ֑ם | the people | Particle, noun common masculine singular absolute |
| פַּרְעֹשׁ֙ | Parosh | Noun proper masculine |
| פַּחַ֣ת | Pahath- | Noun proper masculine |
| מוֹאָ֔ב | Moab | Noun proper masculine |
| עֵילָ֥ם | Elam | Noun proper masculine |
| זַתּ֖וּא | Zattu | Noun proper masculine |
| בָּנִֽי׃ | Bani | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the leaders of the people: Parosh, Pahath-moab, Elam, Zattu, Bani, |
| KJV | The chief of the people; Parosh, Pahath-moab, Elam, Zatthu, Bani, |
| ASV | The chiefs of the people: Parosh, Pahath-moab, Elam, Zattu, Bani, |
| YLT | Heads of the people: Parosh, Pahath-Moab, Elam, Zatthu, Bani, |
| WEB | The chiefs of the people: Parosh, Pahathmoab, Elam, Zattu, Bani, |
| BBE | The chiefs of the people: Parosh, Pahath-moab, Elam, Zattu, Bani, |
Where they part company is רָאשֵׁי — see How Translations Differ.
The main clause introduces the leaders, followed by a list of their names, indicating their collective importance.
5 commentators on this verse
Jamieson, Poole, Ellicott, Cambridge & 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 — Nehemiah 10:14
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 Leaders of the Peoplegenerated
Nehemiah 10:14 records the leaders of the people who returned from exile, highlighting their roles in the community. This verse is part of a larger context where the people renew their covenant with God, emphasizing the importance of leadership in their restoration and commitment to the Law. The names listed represent families and tribes that played a significant role in the rebuilding of Jerusalem and the re-establishment of the community after captivity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 3:11 | Malchijah son of Harim and Hasshub son of Pahath-moab repaired another section, as well as the Tower of the Ovens. |
| 2 | Nehemiah 7:8–11 | the descendants of Parosh, 2,172; |
| 3 | Ezra 2:3–70 | the descendants of Parosh, 2,172; |
| 4 | Nehemiah 7:15 | the descendants of Binnui, 648; |
| 5 | Ezra 2:10 | the descendants of Bani, 642; |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — רָאשֵׁ֖י, ra.Sheigenerated
The word רָאשֵׁי (ra'Shei) is a masculine plural noun meaning 'leaders' or 'chiefs.' It derives from the root רֹאשׁ (ro'sh), which means 'head' and indicates a position of authority. This term is often used in the context of leaders in Israel, signifying their importance in governance and community.
In this verse, רָאשֵׁי emphasizes the role of these leaders as representatives of the people, indicating their responsibility in guiding and making decisions for the community.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of רָאשֵׁי as 'leaders.' The BSB, KJV, ASV, YLT, WEB, and BBE all use similar terms to convey this idea.
Sentence Structuregenerated
The main clause of the verse centers around the noun phrase רָאשֵׁי הָעָם (the leaders of the people), which serves as the subject. This structure highlights the importance of the leaders in the context of the people they represent.
Following the main clause, a series of noun phrases list the names of the leaders: פַּרְעֹשׁ (Parosh), פַּחַת מוֹאָב (Pahath-moab), עֵילָם (Elam), זַתּוּא (Zattu), and בָּנִי (Bani). This enumeration emphasizes the significance of each leader in the community.
Septuagint Backgroundgenerated
The Septuagint translates רָאשֵׁי as ωδουια, which indicates a focus on leadership but does not capture the full nuance of the Hebrew term. The Greek word suggests a more general sense of leadership without the specific cultural context of the Hebrew.
This choice may reflect a broader interpretation of leadership in the Greek-speaking Jewish community, emphasizing the role of leaders rather than their specific titles or ranks.
In plain words — the whole versegenerated
Nehemiah 10:14 lists the leaders of the people who returned from exile: Parosh, Pahath-moab, Elam, Zattu, and Bani. These names represent key figures in the rebuilding of the community and their commitment to the covenant with God.
Frequently Asked Questionsgenerated
The leaders mentioned are Parosh, Pahath-moab, Elam, Zattu, and Bani, who played significant roles in the community after the return from exile.
Naming these leaders highlights their authority and responsibility in guiding the people and their commitment to the covenant with God.
Parosh means 'flea' and refers to an Israelite leader who returned from exile.
The covenant represents the people's commitment to follow God's laws and rebuild their community after returning from exile.
Reflection Questionsgenerated
- What qualities do you think are important for a leader in a community?
- How can we apply the lessons from these leaders to our own lives today?
- In what ways can we support our leaders in fulfilling their roles?
- What does it mean to be a part of a community that is committed to a covenant?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Nehemiah 10:14 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySeraiah, Azariah, Jeremiah, No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe chief of the people, i.e. their elders, or representatives, acting in the stead and by the appointment of all the rest; for it had been troublesome and unnecessary for every one of the people to seal.
Read Matthew Poole on Nehemiah 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) The chief of the people.—Some of the names are personal, some belong to families, some represent places, and some are independent. Comparing the list with Ezra 2, we find that years had added to the number of the houses.
Read Charles John Ellicott on Nehemiah 10 →CambridgeThe Cambridge Bible for Schools and Colleges14. The chief of the people] R.V. The chiefs of the people. A comparison with Ezra 2, Nehemiah 7. puts it beyond doubt that here again we have to do with the names of houses, not of individuals. Zatthu] R.V. Zattu.
Read Cambridge on Nehemiah 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Parosh, Pahath-moab, Elam — These and other names in this list are identical with names found in the list of those who returned from the captivity nearly a hundred years before. Ezra ii; Nehemiah 7.
Read Daniel Denison Whedon on Nehemiah 10 →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 the leaders of the people: Parosh, Pahath-moab, Elam, Zattu, Bani,
The chiefs of the people: Parosh, Pahathmoab, Elam, Zattu, Bani,
And the leaders of the people: Parosh, Pahath-moab, Elam, Zattu, Bani,
The leaders of the people were as follows: Parosh, Pahath-Moab, Elam, Zattu, Bani,
Tyndale line
The chief of the people; Parosh, Pahath-moab, Elam, Zatthu, Bani,
The chiefs of the people: Parosh, Pahath-moab, Elam, Zattu, Bani,
The chiefs of the people: Parosh, Pahath-moab, Elam, Zattu, Bani;
The chief of the people; Parosh, Pahath-moab, Elam, Zatthu, Bani,
The chiefe of the people were Parosh, Pahath Moab, Elam, Zattu, Bani,
Strictly literal
— The chief of the people: Parosh, Pahath-Moab, Elam, Zatthu, Bani,
Heads of the people: Parosh, Pahath-Moab, Elam, Zatthu, Bani,
Heads of the people: Parosh, Pahath-Moab, Elam, Zatthu, Bani,
(10:15) The chiefs of the people: Par'osh, Pachath-moab, 'Elam, Zatthu, Bani,
The leaders of the people were: Parosh, Pahath-Moab, Elam, Zattu, Bani,
From the Latin
The heads of the people, Pharos, Phahath Moab, Elam, Zethu, Bani,
Simplified
The leaders of the people: Parosh, Pahath-moab, Elam, Zattu, Bani,
The chiefs of the people: Parosh, Pahath-moab, Elam, Zattu, Bani,
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 lists the names of the leaders as רָאשֵׁ֖י הָעָ֑ם פַּרְעֹשׁ֙ פַּחַ֣ת מוֹאָ֔ב עֵילָ֥ם זַתּ֖וּא בָּנִֽי׃. The Septuagint matches only 2 of the 8 words, indicating a significant divergence in word choice and structure.
רָאשֵׁ֖י הָעָ֑ם פַּרְעֹשׁ֙ פַּחַ֣ת מוֹאָ֔ב עֵילָ֥ם זַתּ֖וּא בָּנִֽי׃
2 of the 8 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 Nehemiah 10:14
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.
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)
HNcmpc — 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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
פַּרְעֹשׁ (Par`osh) refers to a man from the time of the Exile and Return, meaning "flea." He is noted as an ancestor of a family that returned with Zerubbabel and Ezra, and as a leader who signed the covenant with Nehemiah. The name appears in several verses, including Ezra 2:3 and Nehemiah 10:14.
base
H6551 פַּרְעֹשׁ
6551 Par`osh par-oshe'
the same as 6550; Parosh, the name of our
Israelite:--Parosh, Pharosh.
see HEBREW for 06550
פַּרְעֹשׁ (par.osh) — Parosh.
A man living at the time of Exile and Return, first mentioned at Ezr.2.3
§ Parosh or Pharosh = "flea"
1) ancestor of a family who returned from exile with Zerubbabel and a 2nd group who returned with Ezra
2) a leader of the people who signed the covenant with Nehemiah
פַּרְעֹשׁ (par.osh) — Parosh.
A man living at the time of Exile and Return, only mentioned at Ezr.8.3
§ Parosh or Pharosh = "flea"
1) ancestor of a family who returned from exile with Zerubbabel and a 2nd group who returned with Ezra
2) a leader of the people who signed the covenant with Nehemiah
פַּרְעֹשׁ (par.osh) — Parosh.
A man living at the time of Exile and Return, only mentioned at Neh.3.25;
father of: Pedaiah (H6305J)
§ Parosh or Pharosh = "flea"
1) ancestor of a family who returned from exile with Zerubbabel and a 2nd group who returned with Ezra
HNpm — Noun proper masculineHNpm
pa'-rosh, par'-osh (par`osh, "flea" (leap)): a family that in part returned under Zerubbabel (Ezr 2:3; Ne 7:8), and in part under Ezra (Ezr 8:3; there spelt "Pharosh," the King James Version). Some of the family had foreign wives (Ezr 10:25). One descendant, Pedaiah (see PEDAIAH, (3)), helped to rebuild the city walls (Ne 3:25), and others were among those who "sealed" the covenant of Nehemiah (Ne 10:1,14). In 1 Esdras 5:9; 8:30; 9:26, "Phoros."
a flea; the fruit of a moth
פַּ֫חַת מוֹאָב (Pahath-Moab) means "pit of Moab" and refers to a post-exilic figure in the Old Testament. He is noted as an ancestor of families returning from Babylonian exile and a leader involved in rebuilding efforts, specifically mentioned in Ezra and Nehemiah. The entries indicate he is the father of Hashub and possibly other descendants.
פַּ֫חַת מוֹאָב n.pr.m. post-exil. name
base
H6355 פַּ֫חַת מוֹאָב
6355 Pachath Mow'ab pakh'-ath mo-awb'
from 6354 and 4124; pit of Moab; Pachath-Moab, an
Israelite:--Pahath-moab.
see HEBREW for 06354
see HEBREW for 04124
פַּ֫חַת מוֹאָב (pa.chat mo.av) — Pahath-moab.
A man living at the time of Exile and Return, first mentioned at Ezr.2.6;
father of: Jeshua (H3442I), Joab (H3097I)
§ Pahath-moab = "pit of Moab"
1) ancestor of one or two families of Israel who returned from exile in Babylon
2) a leader of the people, father of the wall rebuilder Hashub, and one who signed the covenant with Nehemiah
פַּ֫חַת מוֹאָב (pa.chat mo.av) — Pahath-moab.
A man living at the time of Exile and Return, only mentioned at Neh.3.11;
father of: Hasshub (H2815H)
§ Pahath-moab = "pit of Moab"
1) ancestor of one or two families of Israel who returned from exile in Babylon
2) a leader of the people, father of the wall rebuilder Hashub, and one who signed the covenant with Nehemiah
פַּ֫חַת מוֹאָב (pa.chat mo.av) — Pahath-moab.
HNpm — Noun proper masculineHNpm
פַּ֫חַת מוֹאָב (Pahath-Moab) means "pit of Moab" and refers to a post-exilic figure in the Old Testament. He is noted as an ancestor of families returning from Babylonian exile and a leader involved in rebuilding efforts, specifically mentioned in Ezra and Nehemiah. The entries indicate he is the father of Hashub and possibly other descendants.
פַּ֫חַת מוֹאָב n.pr.m. post-exil. name
base
H6355 פַּ֫חַת מוֹאָב
6355 Pachath Mow'ab pakh'-ath mo-awb'
from 6354 and 4124; pit of Moab; Pachath-Moab, an
Israelite:--Pahath-moab.
see HEBREW for 06354
see HEBREW for 04124
פַּ֫חַת מוֹאָב (pa.chat mo.av) — Pahath-moab.
A man living at the time of Exile and Return, first mentioned at Ezr.2.6;
father of: Jeshua (H3442I), Joab (H3097I)
§ Pahath-moab = "pit of Moab"
1) ancestor of one or two families of Israel who returned from exile in Babylon
2) a leader of the people, father of the wall rebuilder Hashub, and one who signed the covenant with Nehemiah
פַּ֫חַת מוֹאָב (pa.chat mo.av) — Pahath-moab.
A man living at the time of Exile and Return, only mentioned at Neh.3.11;
father of: Hasshub (H2815H)
§ Pahath-moab = "pit of Moab"
1) ancestor of one or two families of Israel who returned from exile in Babylon
2) a leader of the people, father of the wall rebuilder Hashub, and one who signed the covenant with Nehemiah
פַּ֫חַת מוֹאָב (pa.chat mo.av) — Pahath-moab.
HNpm — Noun proper masculineHNpm
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
The Hebrew word עֵילָם (*Eylam*) refers primarily to Elam, a region and its people, descendants of Shem. It encompasses various individuals, including heads of families among the exiles, a chief in Benjamin, and a Levite. The term is linked to the concept of 'eternity' and appears in contexts related to the Exile and Return, as well as genealogies from the time of the Patriarchs.
עֵילָם n.pr.gent. et terr. Elam
base
עֵילָם n.pr.m.
heads of families of returned exiles
a chief of people
name in Benjamin
Levite name
a priest
base
H5867a עֵילָם n. pr. gent. et terr. Elam H5867b עֵילָם . heads of families of returned exiles
. a chief of people
. name in Benjamin
. Levite name
. a priest
5867 `Eylam ay-lawm'
or mOwlam (Ezra 10:2; Jeremiah 49:36) {o-lawm'}; probably
from 5956; hidden, i.e. distant; Elam, a son of Shem and his
descendants, with their country; also of six
Israelites:--Elam.
see HEBREW for 05956
עֵילָם (e.lam) — Elam.
§ Elam = "eternity"
a province east of Babylon and northeast of the lower Tigris
עֵילָם (e.lam) — Elam.
A man living at the time of Exile and Return, first mentioned at Ezr.2.7
§ Elam = "eternity"
1) a Korhite Levite in the time of David
2) a chief man of the tribe of Benjamin
3) ancestor of a family of exiles who returned with Zerubbabel
4) a chief of the people who signed the covenant with Nehemiah
5) another ancestor of another family of exiles who returned with Zerubbabel
6) a priest who assisted at the dedication of the wall of Jerusalem in the time of Nehemiah
7) another head of a family of returning exiles
עֵילָם (e.lam) — Elam.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Asshur (H0804H), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Elam = "eternity"
HNpm — Noun proper masculineHNpm
Elam
Highland, the son of Shem (Gen. 10:22), and the name of the country inhabited by his descendants (14:1, 9; Isa. 11:11; 21:2, etc.) lying to the east of Babylonia, and extending to the shore of the Mediterranean, a distance in a direct line of about 1,000 miles. The name Elam is an Assyrian word meaning “high.”
“The inhabitants of Elam, or ‘the Highlands,’ to the east of Babylon, were called Elamites. They were divided into several branches, speaking different dialects of the same agglutinative language. The race to which they belonged was brachycephalic, or short-headed, like the pre-Semitic Sumerians of Babylonia.
“The earliest Elamite kingdom seems to have been that of Anzan, the exact site of which is uncertain; but in the time of Abraham, Shushan or Susa appears…
(eternity). This seems to have been originally the name of a man, the son of Shem. (Genesis 10:22; 1 Chronicles 1:17) Commonly, however, it is used as the appellation of a country. (Genesis 14:1,9; Isaiah 11:11; 21:2) The Elam of Scripture appears to be the province lying south of Assyria and east of Persia proper, to which Herodotus gives the name of Cissia (iii. 91, v. 49, etc.), and which is termed Susis or Susiana by the geographers. Its capital was Susa. This country was originally people by descendants of Shem. By the time of Abraham a very important power had been built up in the same region. It is plain that at this early time the predominant power in lower Mesopotamia was Elam, which for a while held the place…
1. The region afterwards called Persia, Ge 14:1. It was called Elam after a son of Shem, Ge 10:22. It corresponded to the Elymais of Greek and Roman writers, which comprehended a part of Susiana, now Khusistan or more probably included the whole of Susiana. The city Susa, or Shushan, was in it, Da 8:2. See also Ac 2:9.
זַתּוּא (zat.tu) refers to Zattu, a man and head of a family of exiles who returned from Babylon during the time of Zerubbabel. He is mentioned in Ezra 2:8 and Nehemiah 10:14. The name Zattu is noted to mean 'brightness of him,' though its derivation is uncertain.
זַתּוּא n.pr.m. head of a family of returned exiles
base
H2240 זַתּוּא
2240 Zattuw' zat-too'
of uncertain derivation; Zattu, an Israelite:--Zattu.
זַתּוּא (zat.tu) — Zattu.
A man living at the time of Exile and Return, first mentioned at Ezr.2.8
§ Zattu = "brightness of him"
a family of exiles who returned with Zerubbabel
זַתּוּא (zat.tu) — Zattu.
A man living at the time of Exile and Return, only mentioned at Neh.10.14
§ Zattu = "brightness of him"
a family of exiles who returned with Zerubbabel
HNpm — Noun proper masculineHNpm
zat'-u (zattu', meaning unknown): Head of a large family that returned with Zerubbabel to Jerusalem from Babylon (Ezr 2:8; 10:27; Ne 7:13; 10:14 (15)). According to Ezr 10:27, some of his sons had married foreign wives, and Zattu is named in Ne 10:14 as one of the chiefs who signed Nehemiah's covenant. Septuagint A also adds the name before that of Shecaniah in Ezr 8:5, and so we should read, "And of the sons of Zattu, Shecaniah .... "; so 1 Esdras 8:32 has Zathoes. the King James Version has "Zatthu" in Neb 10:14.
The sons of Zattu were a family of laymen of Israel who returned with Zerubbabel. (Ezra 2:8; Nehemiah 7:13)
בָּנִי (Bani) is a Hebrew name meaning "built." It refers to several individuals in the Old Testament, including a Gadite warrior, Levites, and a man from Judah. Bani appears in various contexts, such as during the time of David and the return from Babylonian exile, with mentions in passages like 2 Samuel 23:36 and Ezra 10:34.
בָּנִי n.pr.m.
one of David’s heroes
Levites
a man of Judah
rd.
heads of families of Isr.
an Israelite
base
H1137 בָּנִי
1137 Baniy baw-nee'
from 1129; built; Bani, the name of five Israelites:--Bani.
see HEBREW for 01129
בָּנִי (ba.ni) — Bani.
A man living at the time of United Monarchy, only mentioned at 2Sa.23.36
§ Bani = "built"
1) a Gadite, one of David's mighty warriors
2) a Levite of the line of Merari, and forefather to Ethan
3) a man of Judah of the line of Pharez
4) "children of Bani" returned from captivity with Zerubbabel
5) one or up to three Levites in Nehemiah's time
בָּנִי (ba.ni) — Bani.
A man of the tribe of Levi living at the time of Divided Monarchy, only mentioned at 1Ch.6.46;
son of: Shemer (H8106);
father of: Amzi (H0557)
§ Bani = "built"
1) a Gadite, one of David's mighty warriors
2) a Levite of the line of Merari, and forefather to Ethan
3) a man of Judah of the line of Pharez
4) "children of Bani" returned from captivity with Zerubbabel
5) one or up to three Levites in Nehemiah's time
בָּנִי (ba.ni) — Bani.
N-proper — Noun proper masculineHNpm
ba'-ni (bani, "posterity"):
(1) A Gadite, one of David's mighty men (2Sa 23:36).
(2) A Levite whose son was appointed for service in the tabernacle at David's time (1Ch 6:46).
(3) A Judahite whose son lived in Jerusalem after the captivity (1Ch 9:4).
(4) The descendants of Bani (called Binnui, Ne 7:15) returned with Zerubbabel (Ezr 2:10) and had taken "strange wives" (Ezr 10:29).
(5) Bani who had taken a "strange wife" (Ezr 10:38) mentioned with his brothers, the sons of Bani who also had taken "strange wives" (
Bani
Built. (1.) 1 Chr. 6:46. (2.) One of David’s thirty-seven warriors, a Gadite (2 Sam. 23:36). (3.) Ezra 2:10; 10:29,34,38. (4.) A Levite who was prominent in the reforms on the return from Babylon (Neh. 8:7; 9:4,5). His son Rehum took part in rebuilding the wall of Jerusalem (Neh. 3:17).
(built). A Gadite, one of David’s mighty men. (2 Samuel 23:36) (B.C. 1046.) A Levite of the line of Merari, and forefather to Ethan. (1 Chronicles 6:46) A man of Judah of the line of Pharez. (1 Chronicles 9:4) "Children of Bani" returned from captivity with Zerubbabel. (Ezra 2:10; 10:29,34; Nehemiah 10:14) 1 Esd. 5:12. [BINNUI; MANI] An Israelite "of the sons of Bani." (Ezra 10:38) A Levite. (Nehemiah 3:17) A Levite. (Nehemiah 8:7; 9:4,5; 10:13) Another Levite…