Ezra 4:10 — Word Study
WLCוּשְׁאָ֣ר אֻמַּיָּ֗א דִּ֤י הַגְלִי֙ אָסְנַפַּר֙ רַבָּ֣א וְיַקִּירָ֔א וְהוֹתֵ֣ב הִמּ֔וֹ בְּקִרְיָ֖ה דִּ֣י שָׁמְרָ֑יִן וּשְׁאָ֥ר עֲבַֽר־ נַהֲרָ֖ה וּכְעֶֽנֶת׃
BSAand the restshᵉʼâr [remainder, what is left] of the peoplesʼummâh [nations, communities] whomdîy the greatrab [powerful, abundant] and honorableyaqqîyr [noble, famous] AshurbanipalʼOçnappar△ [Asnappar] deportedgᵉlâh [removed, took into exile] and settledyᵉthib■ [caused to dwell, made to live] in the citiesqiryâʼ [towns] ofdîy SamariaShomrayin [the watch mountain, northern kingdom of Israel] and elsewhereshᵉʼâr [beyond, on the other side] westʻăbar of the Euphratesnᵉhar [the river, a flowing body of water]
| Greek | English | Parsing |
|---|---|---|
| וּשְׁאָ֣ר | and [the] rest of | Conjunction, noun common both singular construct |
| אֻמַּיָּ֗א | nations the | Noun common masculine plural determined, particle |
| דִּ֤י | which | Conjunction |
| הַגְלִי֙ | he took into exile | Verb, Hiphil, perfect third person masculine singular |
| אָסְנַפַּר֙ | Osnappar | Noun proper masculine |
| רַבָּ֣א | great | Particle |
| וְיַקִּירָ֔א | and honorable | Conjunction, particle |
| וְהוֹתֵ֣ב | and he caused to dwell | Conjunction, verb hiphil perfect third person masculine singular |
| הִמּ֔וֹ | them | Pronoun |
| בְּקִרְיָ֖ה | in [the] city | Preposition, noun common feminine singular absolute |
| דִּ֣י | of | Conjunction |
| שָׁמְרָ֑יִן | Samaria | Noun proper |
| וּשְׁאָ֥ר | and [the] rest of | Conjunction, noun common both singular construct |
| עֲבַֽר־ | [the] region beyond | Noun common, both singular construct |
| נַהֲרָ֖ה | river the | Noun common both singular determined, particle |
| וּכְעֶֽנֶת׃ | and now | Conjunction, adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and the rest of the peoples whom the great and honorable Ashurbanipal deported and settled in the cities of Samaria and elsewhere west of the Euphrates. |
| KJV | And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time. |
| ASV | and the rest of the nations whom the great and noble Osnappar brought over, and set in the city of Samaria, and in the rest of the country beyond the River, and so forth. |
| YLT | and the rest of the nations that the great and honourable Asnapper removed and set in the city of Samaria, and the rest beyond the river, and at such a time: |
| WEB | and the rest of the nations whom the great and noble Osnappar brought over and settled in the city of Samaria, and in the rest of the country beyond the River, and so forth, wrote. |
| BBE | And the rest of the nations which the great and noble Osnappar took over and put in Samaria and the rest of the country over the river: |
Where they part company is אָסְנַפַּר — see How Translations Differ.
The structure includes a main clause followed by a relative clause and two prepositional phrases, detailing the actions taken and their locations.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגלה
The sentence as the grammar sees it Open the tree ›
1 of 16 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezra 4:10
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 Deportation and Settlement of Peoplesgenerated
Ezra 4:10 describes the peoples whom the Assyrian king Ashurbanipal deported from their lands and settled in Samaria and other areas west of the Euphrates River. This action was part of the broader context of the Assyrian policy of resettling conquered peoples to maintain control over the regions. The mention of Ashurbanipal emphasizes the power dynamics of the time, as he was a significant figure in the Assyrian Empire, known for his military conquests and administrative strategies.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 4:1 | When the enemies of Judah and Benjamin heard that the exiles were building a temple for the LORD, the God of Israel, |
| 2 | 2 Kings 17:24–41 | Then the king of Assyria brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the towns of Samaria to replace the Israelites. They took possession of Samaria and lived in its towns. |
| 3 | Romans 13:7 | Pay everyone what you owe him: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. |
| 4 | Ezra 4:11–17 | (This is the text of the letter they sent to him.) To King Artaxerxes, From your servants, the men west of the Euphrates: |
| 5 | Ezra 7:12 | Artaxerxes, king of kings. To Ezra the priest, the scribe of the Law of the God of heaven: Greetings. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֻמַּיָּ֗א, 'u.mai.Ya'generated
The word אֻמַּיָּ֗א (ummah) refers to nations or peoples, indicating groups of individuals united by common characteristics or heritage. It is a noun in the masculine plural form, suggesting a collective identity. This term is used to denote specific groups, as seen in various contexts throughout the Hebrew Bible, where it often refers to tribes or nations.
The parsing indicates it is a determined noun, emphasizing that it refers to specific nations, not just any group of people. This highlights the historical context of the peoples involved in the events described in Ezra.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term peoples to convey the idea of distinct nations. The KJV and ASV also use people, maintaining a similar meaning.
Sentence Structuregenerated
The main verb of the verse is הַגְלִי֙, he took into exile, which governs the clause describing the peoples. This structure indicates that the action of deportation is central to the sentence.
The sentence includes several noun phrases that identify the subjects and objects involved, with the phrase אֻמַּיָּ֗א (nations) as the focus of the deportation, highlighting the groups affected by Ashurbanipal's actions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֻמַּיָּ֗א is rendered as ἐθνῶν (ethnōn), which means 'nations.' This choice broadens the understanding of the peoples as distinct ethnic groups.
The translation reflects the Greek understanding of national identity, emphasizing the diversity of the groups settled in the region.
In plain words — the whole versegenerated
Ezra 4:10 recounts the peoples deported by Ashurbanipal and settled in Samaria and other areas. This verse highlights the historical context of the Assyrian Empire's policy of relocating conquered peoples, emphasizing the remnants of nations in the region.
Frequently Asked Questionsgenerated
Ashurbanipal was an Assyrian king known for his military conquests and the deportation of various peoples to maintain control over the regions he conquered.
The term 'nations' refers to distinct groups of people that were deported and settled in the region, highlighting the diversity of the populations in Samaria.
These peoples were deported as part of the Assyrian strategy to control conquered territories by resettling populations, which was a common practice in ancient empires.
Samaria was the capital of the northern kingdom of Israel and a significant region during the time of the Assyrian conquests, representing a focal point of settlement for the deported peoples.
Reflection Questionsgenerated
- What can we learn about the impact of deportation on communities from this verse?
- How does the historical context of Ashurbanipal's reign influence our understanding of the events described in Ezra?
- In what ways do the actions of ancient empires, like the Assyrians, shape the identities of the peoples they conquered?
- How does this verse inform our understanding of the relationship between different nations in the biblical narrative?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 4:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the rest of the nations whom the great and noble Asnappar brought over,.... The river Euphrates: and set in the cities of Samaria; placed there in the room of the Israelites carried captive; this
Read John Gill on Ezra 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time. No JFB commentary on these verses.
Read Robert Jamieson on Ezra 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAsnappar; either Esar-haddon, or some other person then of great eminency, especially with his subjects and followers, who was captain of this colony, and conducted them hither. On this side the river, to wit, Euphrates. At such a time: the date of the epistle was particularly expressed in the epistle, but here it was sufficient to note it in the general.
Read Matthew Poole on Ezra 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 4:10 And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest [that are] on this side the river, and at such a time.Ver. 10. The great and noble Asnapper] Some great commander under the Assyrian monarch. There is, they say, a greatness belluine, and a greatness genuine. Asnapper, notwithstanding his big-swollen titles, might be rather great than good; and more notable than noble, Nobilitas sola est atque unica virtus (Juvenal). On this side the river] That ancient river, the river Euphrates, which the more I see the more I admire, saith one.
Read John Trapp on Ezra 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Asnapper cannot be Esar-haddon, but was probably his chief officer. And at such a time.—And so forth.
Read Charles John Ellicott on Ezra 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The great and noble Asnapper] Whether this was Shalmaneser, or Esar-haddon, or some other person, learned men and chronologists are not agreed. The Syriac terms him Asphid; but of this person we know no more than we do of Asnapper. He might have been the military officer who was appointed to escort this people to Judea.
Read AdamClarke on Ezra 4 →CambridgeThe Cambridge Bible for Schools and Colleges10. and the rest of the nations] Implying that the number was not nearly exhausted by these nine names. whom the great and noble Asnappar] R.V. Osnappar. This name is nowhere else mentioned in the O.T. Who this Osnappar was, has been much disputed. Some have identified him with Esarhaddon, conjecturing that this was either another name or an honorific title. Others have supposed him to be a general commanding Esarhaddon’s armies. But the name nowhere occurs in the Inscriptions as a second name or as a title of Esarhaddon, even if it were probable that having been called Esarhaddon in Ezra 4:2 he should here be called by a different name or title without any explanatory word. No general…
Read Cambridge on Ezra 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. The great and noble Asnapper — Some have supposed that Asnapper is another name, or another form of the name, of Shalmanezer, or of Esar-haddon, and such a supposition is especially plausible
Read Daniel Denison Whedon on Ezra 4 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
and the rest of the peoples whom the great and honorable Ashurbanipal deported and settled in the cities of Samaria and elsewhere west of the Euphrates.
and the rest of the nations whom the great and noble Osnappar brought over and settled in the city of Samaria, and in the rest of the country beyond the River, and so forth, wrote.
and the rest of the peoples whom the great and honorable Ashurbanipal deported and settled in the cities of Samaria and elsewhere west of the Euphrates.
and the rest of nations whom the great and noble Ashurbanipal deported and settled in the cities of Samaria and other places in Trans-Euphrates.
Tyndale line
And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time.
and the rest of the nations whom the great and noble Osnappar brought over, and set in the city of Samaria, and in the rest of the country beyond the River, and so forth.
and the rest of the nations whom the great and noble Osnappar brought over, and set in the city of Samaria, and in the rest of the country beyond the river, and so forth.
And the rest of the nations whom the great and noble Asnapper brought over, and set in the cities of Samaria, and the rest that are on this side of the river, and at such a time.
And the rest of the people whom the great and noble Asnappar brought ouer, and set in the cities of Samaria, and other that are beyonde the Riuer and Cheeneth.
Strictly literal
and the rest of the peoples whom the great and noble Osnappar brought over and settled in the cities of Samaria, and the rest [of the country] on this side the river, and so forth.
and the rest of the nations that the great and honourable Asnapper removed and set in the city of Samaria, and the rest beyond the river, and at such a time:
and the rest of the nations that the great and honorable Asnapper removed and set in the city of Samaria, and the rest beyond the river, and at such a time:
And the rest of the nations whom the great and honored Assnapper had brought into exile, and settled in the cities of Samaria, and the rest that are on this side the river, and so forth.
and they were joined by the people whom the great and noble Ashurbanipal forced to settle in Samaria, along with the rest who were in the Province Beyond the River.
From the Latin
And the rest of the nations, whom the great and glorious Asenaphar brought over: and made to dwell in the cities of Samaria and in the rest of the countries of this side of the river in peace.
Simplified
and the rest of the people whom the great and noble Ashurbanipal deported and resettled in the towns of Samaria and other places west of the Euphrates.
And the rest of the nations which the great and noble Osnappar took over and put in Samaria and the rest of the country over the river:
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 show agreement in the overall content of the verse, with a close word-by-word correspondence. The Dead Sea Scrolls, however, contain some variations, with several words supplied by an editor, indicating partial preservation of the text.
וּשְׁאָ֣ר אֻמַּיָּ֗א דִּ֤י הַגְלִי֙ אָסְנַפַּר֙ רַבָּ֣א וְיַקִּירָ֔א וְהוֹתֵ֣ב הִמּ֔וֹ בְּקִרְיָ֖ה דִּ֣י שָׁמְרָ֑יִן וּשְׁאָ֥ר עֲבַֽר־ נַהֲרָ֖ה וּכְעֶֽנֶת׃
15 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ושאר אמי [א] [די] [הגלי] [אסנפר] [רב] [א] [ויקיר] [א] [והותב] [המו] [בקריה] [די] [שמרין] ושאר עבר נהר א וכענת
7 words on the leather — 13 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezra 4:10
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.
שְׁאָר (sh'ar) refers to a remainder or rest, derived from a related Aramaic term. It encompasses the idea of what is left over or remaining, and is associated with the concept of residue. The word is linked to Strong's H7605, which also denotes 'remnant'.
שְׁאָר n.m. rest, remainder
base
H7606 שְׁאָר
7606 sh'ar sheh-awr'
(Aramaic) corresponding to 7605:--X whatsoever more,
residue, rest.
see HEBREW for 07605
שְׁאָר (she.ar) — remainder.
rest, remainder
Aramaic of she.ar (שְׁאָר "remnant" H7605)
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
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…
אֻמָּה (ummah) refers to a nation or people, and is derived from an Aramaic root that corresponds to another Hebrew term for nation. The entries consistently define it as relating to a group of people or tribe.
אֻמָּה n.f. nation
base
H524 אֻמָּה
524 'ummah oom-maw'
(Aramaic) corresponding to 523:--nation.
see HEBREW for 0523
אֻמָּה (um.mah) — people.
people, tribe, nation
Aramaic of um.mah (אֻמָּה "people" H0523)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
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
גְּלָא (glah) means to reveal, with nuances including revealing secrets and taking into exile. It is built from the root that also relates to carrying away. The entries indicate its use in both a general sense of revelation and a specific context of exile.
[גְּלָא, גְּלָה] vb. reveal
Pe. reveal secrets
Pᵉ‛îl revealed
Haph. take into exile
base
H1541 גְּלָא, גְּלָה reveal
1541 glah ghel-aw'
(Aramaic) or glat (Aramaic) {ghel-aw'}; corresponding to
1540:--bring over, carry away, reveal.
see HEBREW for 01540
גְּלָא (ge.lah) — to reveal.
1) to reveal
1a) (P'al) to reveal (secrets), be revealed
1b) (Aphel) to take into exile
Adj — Verb · Hiphil · perfect third person masculine singularAVhp3ms
ek'-sil, eg'-zil (galah, tsa`ah):
Occurs twice only in the King James Version (2Sa 15:19 (galah, "to remove"); Isa 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezr 8:35 (shebhi), and Eze 12:4 (golah)); "go into exile," for "remove and go" (Eze 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isa 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isa 45:13); "an exile" for "a captive" (
Exile
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).
After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his…
The Hebrew word אׇֽסְנַפַּר (*Osnappar*) refers to an Assyrian king mentioned in the context of the Exile and Return, specifically in Ezra 4:10. It is derived from a foreign source and is associated with the act of transporting peoples into Samaria, possibly linked to the king Ashurbanipal.
אׇֽסְנַפַּר n.pr.m. Asnappar, who transported people to Samaria Ezr 4:10
ref
H620 אׇֽסְנַפַּר
620 'Ocnappar os-nap-par'
of foreign derivation; Osnappar, an Assyrian
king:--Asnapper.
אָֽסְנַפַּר (os.nap.par) — Osnappar.
A man living at the time of Exile and Return, only mentioned at Ezr.4.10
§ Asnappar or Osnappar = "horned bull: thorn abolished"
an Assyrian king who transported other peoples into Samaria - probably the king, Ashurbanipal
Adj — Noun proper masculineANpm
os-nap'-ar (Ezr 4:10).
See ASHURBANIPAL.
רַב (rab) means 'great' and can refer to a person of authority, such as a captain or chief. It is used both as an adjective and a noun, indicating greatness in power or rank. The word is related to another Hebrew term, רַב (rab), which shares similar meanings.
H7229 רַב, רַבְרַב
7229 rab rab
(Aramaic) corresponding to 7227:--captain, chief, great,
lord, master, stout.
see HEBREW for 07227
רַב (rav) — great.
adj
1) great
1a) great
1b) great (fig of power)
n
2) captain, chief
Adj | Art — ParticleAAabsd/Ta
יַקִּיר (yaqqiyr) is an adjective meaning honorable, rare, or noble. It can also imply something that is difficult. The word is built from a root that suggests nobility and rarity, and it appears in contexts that highlight its esteemed qualities.
[יַקִּיר] adj. honourable, difficult
base
H3358 יַקִּיר
3358 yaqqiyr yak-keer'
(Aramaic) corresponding to 3357:--noble, rare.
see HEBREW for 03357
יַקִּיר (yaq.qir) — honorable.
1) rare, noble, famous, difficult
1a) honourable
1b) difficult (meton)
Adj | Adj | Art — Conjunction · particleAC/Aabsd/Ta
on'-er-a-b'-l (kabhedh; euschemon): In the Old Testament "honorable" is for the most part the translation of kabhedh, properly, "to be heavy," "weighty" (Ge 34:19, the Revised Version (British and American) "honored"; Nu 22:15; 1Sa 9:6; Isa 3:5, etc.); kabhodh, "weight," "heaviness," etc., occurs in Isa 5:13; hodh, "beauty," "majesty," "honor" (Ps 111:3, the Revised Version (British and American) "honor"); 'adhar, "to make honorable," "illustrious" (Isa 42:21, "magnify the law, and make it honorable," the Revised…
יְתִב (yeth-eeb) means to sit or dwell, with various forms indicating sitting, being seated, or causing to dwell. The entries indicate that it is an Aramaic word corresponding to another root, and it is used in contexts related to dwelling or sitting.
יְתִב vb. sit, dwell
Pe.
sit, be seated
dwell
Haph. cause to dwell
base
H3488 יְתִב
3488 ythiyb yeth-eeb'
(Aramaic) corresponding to 3427; to sit or dwell: -dwell,
(be) set, sit.
see HEBREW for 03427
יְתִב (ye.tiv) — to dwell.
1) to sit, dwell
1a) (P'al) to sit, be seated
1b) (Aphel) to cause to dwell
Adj | V-Hiphil-Perf-3ms — Conjunction · verb hiphil perfect third person masculine singularAC/Vhp3ms
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
הִמּוֹ (himmow) is an Aramaic word meaning 'they' or 'them.' It is used as a pronoun for the third person plural, appearing in the books of Ezra and Daniel. The entries indicate that it can function as both a subject and an object in a sentence.
הִמּוֹ 9 (Ezr), הִמּוֹן 3 (Dn) pron.3pl. they, them
base
H1994 הִמּוֹ, הִמּוֹן
1994 himmow him-mo'
(Aramaic) or (prolonged) himmown (Aramaic) {him- mone'};
corresponding to 1992; they:--X are, them, those.
see HEBREW for 01992
הִמּוֹ (him.mo) — they.
1) they, them
1a) they (subject)
1b) them (object)
APp3mp — PronounAPp3mp
קִרְיָה (qirya') means 'city' or 'town' in Hebrew and is noted as an Aramaic term as well. It is derived from a root that corresponds to another word for 'city' (H7151). The entries consistently emphasize its meaning as a place of habitation.
קִרְיָה, קִרְיָא, n.f. city
base
H7149 קִרְיָה, קִרְיָא
7149 qirya' keer-yaw'
(Aramaic) or qiryah (Aramaic) {keer-yaw'}; corresponding to
7151:--city.
see HEBREW for 07151
קִרְיָה (qir.yah) — town.
city
Aramaic of qir.yah (קִרְיָה "town" H7151)
Adj | N-fp — Preposition · noun common feminine singular absoluteAR/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
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
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…
שׇֽמְרָ֑יִן (shomrayin) refers to Samaria, a region in northern Palestine and the capital city of the northern kingdom of Israel. The term is derived from Aramaic and is linked to the Hebrew word for Samaria, which means "watch mountain." It is associated with the ten tribes that split from the kingdom after Solomon's reign.
שׇֽׁמְרָ֑יִן n.pr.loc.
base
H8115 שׇֽׁמְרָ֑יִן, שׇׁמְרַיִן
8115 Shomrayin shom-rah'-yin
(Aramaic) corresponding to 8111; Shomrain, a place in
Palestine:--Samaria.
see HEBREW for 08111
שׇֽׁמְרָ֑יִן (shom.ra.yin) — Samaria.
Aramaic of sho.me.ron (שֹׁמְרוֹן "Samaria" H8111)
§ Samaria = "watch mountain"
1) the region of northern Palestine associated with the northern kingdom of the 10 tribes of Israelwhich split from the kingdom after the death of Solomon during the reign of his son Rehoboam and were ruled by Jeroboam
2) the capital city of the northern kingdom of Israel located 30 miles (50 km) north of Jerusalem and 6 miles (10 km) northwest of Shechem
Adj — Noun properANpl
Samaria
A watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the “hill of Shomeron,” a solitary mountain, a great “mamelon.” It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of “Shomeron”, i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to “make streets in Samaria”, i.e., probably permission to the Syrian merchants to carry on their trade…
(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (1 Kings 16:23,24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the…
1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3.
2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki…
watch-mountain
שְׁאָר (sh'ar) refers to a remainder or rest, derived from a related Aramaic term. It encompasses the idea of what is left over or remaining, and is associated with the concept of residue. The word is linked to Strong's H7605, which also denotes 'remnant'.
שְׁאָר n.m. rest, remainder
base
H7606 שְׁאָר
7606 sh'ar sheh-awr'
(Aramaic) corresponding to 7605:--X whatsoever more,
residue, rest.
see HEBREW for 07605
שְׁאָר (she.ar) — remainder.
rest, remainder
Aramaic of she.ar (שְׁאָר "remnant" H7605)
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
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…
עֲבַר (abar) refers to a region that is across or beyond. It is related to the Aramaic word for 'side' and is linked to the concept of being on the other side of something. The entries emphasize its geographical implications, but do not provide specific Old Testament references.
עֲבַר n.m. region across, beyond
base
H5675 עֲבַר
5675 `abar ab-ar'
(Aramaic) corresponding to 5676:--beyond, this side.
see HEBREW for 05676
עֲבַר (a.var) — beyond.
region beyond or across
Aramaic of e.ver (עֵ֫בֶר ": side" H5676)
Adj — Noun common · both singular constructANcbsc
be-yond': Found in the Hebrew only in its application to space and time, and for these ideas three words are employed: hale'ah (Ge 35:21) = "to the distance"; `abhar = "to go beyond" "to cross" derivative `ebher (Chald. `abhar) = "across," "beyond" (De 30:13; Jos 18:7; Jud 3:26; 1Sa 20:36; 2Ch 20:2; Ezr 4:17,20; Jer 25:22); and `al (Le 15:25) = "beyond the time." In the New Testament peran, is used to…
Beyond
When used with reference to Jordan, signifies in the writings of Moses the west side of the river, as he wrote on the east bank (Gen. 50:10, 11; Deut. 1:1, 5; 3:8, 20; 4:46); but in the writings of Joshua, after he had crossed the river, it means the east side (Josh. 5:1; 12:7; 22:7).
נְהַר (neh-har) means 'river' and is particularly associated with the Euphrates. It is derived from a root related to another word for river. The entries consistently emphasize its meaning as a river or stream, with no significant disagreement among lexicons.
נְהַר 14 n.m. river
base
H5103 נְהַר
5103 nhar neh-har'
(Aramaic) from a root corresponding to 5102; a river,
especially the Euphrates:--river, stream.
see HEBREW for 05102
נְהַר (ne.har) — River.
The River
Aramaic of pe.rat (פְּרָת "Euphrates" H6578)
נְהַר (ne.har) — river.
river
Aramaic of na.har (נָהָר "river" H5104H)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
riv'-er:
(1) The usual word is nahar (Aramaic nehar (Ezr 4:10, etc.)), used of the rivers of Eden (Ge 2:10-14), often of the Euphrates (Ge 15:18, etc.), of Abana and Pharpar (2Ki 5:12), the river of Gozan (2Ki 17:6), the river Chebar (Eze 1:1), the rivers (canals?) of Babylon (Ps 137:1), the rivers of Ethiopia (Isa 18:1; Ze 3:10). Compare nahr, the common Arabic word for "river."
River
(1.) Heb. ‘aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated “brook,” “river,” “stream,” but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).
(2.) Heb. nahal, in winter a “torrent,” in summer a “wady” or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).
These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter…
In the sense in which we employ the word viz. for a perennial stream of considerable size, a river is a much rarer object in the East than in the West. With the exception of the Jordan and the Litany, the streams of the holy land are either entirely dried up in the summer months converted into hot lanes of glaring stones, or else reduced to very small streamlets, deeply sunk in a narrow bed, and concealed from view by a dense growth of shrubs. The perennial river is called nahar by the Hebrews. With the definite article, "the river," it signifies invariably the Euphrates. (Genesis 31:21; Exodus 23:31; Numbers 24:6; 2 Samuel 10:16) etc. It is never applied to the fleeting…
This word answers in our Bible to various Hebrew terms, of which the principal are the following:
1. Yeor, an Egyptian word signifying river. It is always applied to the Nile and its various canals, except in Job 28:10 Da 12:5,6,7 2. Nahar, applied, like our word river, to constantly flowing streams, such as the Euphrates. In our version this word is sometimes rendered "flood," Jos 24:2,3, etc.
3. Nahal, a torrent-bed, or valley through which water flows in the rainy season only, Nu 34:5, etc; frequently rendered "brook," Nu 13:28 Job 6:15, etc. Such streams are to the…
כְּעֶ֫נֶת and contr. כְּעֶת adv. now
base
H3706 כְּעֶ֫נֶת
3706 k`eneth keh-eh'-neth
(Aramaic) or kaeth (Aramaic) {keh-eth'}; feminine of 3705;
thus (only in the formula "and so forth"):--at such a time.
see HEBREW for 03705
כְּעֶ֫נֶת (ke.e.net) — now.
now, and now
Aramaic of ke.an (כְּעַן "now" H3705)
AC/D — Conjunction · adverbAC/D