Ezra 4:12 — Word Study
WLCיְדִ֙יעַ֙ לֶהֱוֵ֣א לְמַלְכָּ֔א דִּ֣י יְהוּדָיֵ֗א דִּ֤י סְלִ֙קוּ֙ מִן־ לְוָתָ֔ךְ עֲלֶ֥ינָא אֲת֖וֹ לִירוּשְׁלֶ֑ם קִרְיְתָ֨א מָֽרָדְתָּ֤א וּבִֽישְׁתָּא֙ בָּנַ֔יִן וְשׁוּרַיָּ֣א שַׁכְלִ֔ילוּ וְאֻשַּׁיָּ֖א יַחִֽיטוּ׃
BSALet it behâvâʼ knownyᵉdaʻ [to inform, to certify] to the kingmelek [the ruler] thatdîy the JewsYᵉhûwdâʼîy [those from the tribe of Judah, the chosen people] whodîy cameçᵉliq frommin youlᵉvâth△ to usʻal have returnedʼâthâh [to come back, to arrive] to JerusalemYᵉrûwshâlêm [the city of peace, the holy city] and are rebuildingbᵉnâʼ [to construct, to restore] that rebelliousmârâd [resisting authority] and wickedbiʼûwsh△ [bad, morally wrong] cityqiryâʼ They are restoringkᵉlal [to bring back, to renew] [its] wallsshûwr [the barriers, the defenses] and repairingchûwṭ△ [to fix, to mend] its foundationsʼôsh [the base, the starting point]
| Greek | English | Parsing |
|---|---|---|
| יְדִ֙יעַ֙ | known | Verb masculine singular |
| לֶהֱוֵ֣א | let it be | Verb, Qal, imperfect third person masculine singular |
| לְמַלְכָּ֔א | to king the | Preposition, noun common both singular determined, particle |
| דִּ֣י | that | Conjunction |
| יְהוּדָיֵ֗א | Jews the | Noun gentilic masculine plural determined, particle |
| דִּ֤י | who | Conjunction |
| סְלִ֙קוּ֙ | they came up | Verb, Qal, perfect third person masculine plural |
| מִן־ | from | Preposition |
| לְוָתָ֔ךְ | beside you | Preposition, suffix |
| עֲלֶ֥ינָא | to us | Preposition, suffix |
| אֲת֖וֹ | they have come | Verb, Qal, perfect third person masculine plural |
| לִירוּשְׁלֶ֑ם | to Jerusalem | Preposition, noun proper |
| קִרְיְתָ֨א | city the | Noun common feminine singular determined, particle |
| מָֽרָדְתָּ֤א | rebellious | Particle |
| וּבִֽישְׁתָּא֙ | and evil | Conjunction, particle |
| בָּנַ֔יִן | [they are] building | Verb, Qal, participle (active) masculine plural |
| וְשׁוּרַיָּ֣א | and walls the | Conjunction, noun common masculine plural determined, particle |
| שַׁכְלִ֔ילוּ | they have finished | Verb plural, third person masculine plural |
| וְאֻשַּׁיָּ֖א | and foundations the | Conjunction, noun common masculine plural determined, particle |
| יַחִֽיטוּ׃ | they are repairing | Verb, Piel, perfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let it be known to the king that the Jews who came from you to us have returned to Jerusalem. And they are rebuilding that rebellious and wicked city, restoring its walls, and repairing its foundations. |
| KJV | Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations. |
| ASV | Be it known unto the king, that the Jews that came up from thee are come to us unto Jerusalem; they are building the rebellious and the bad city, and have finished the walls, and repaired the foundations. |
| YLT | Be it known to the king, that the Jews who have come up from thee unto us, have come in to Jerusalem, the rebellious and base city they are building, and the walls they have finished, and the foundations they join. |
| WEB | Be it known to the king that the Jews who came up from you have come to us to Jerusalem. They are building the rebellious and bad city, and have finished the walls and repaired the foundations. |
| BBE | We give news to the king that the Jews who came from you have come to us at Jerusalem; they are building up again that uncontrolled and evil town; the walls are complete and they are joining up the bases. |
Where they part company is in the rendering of יְדִ֙יעַ֙ — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate phrases that elaborate on the subject and their actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוה
The sentence as the grammar sees it Open the tree ›
3 of 20 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezra 4:12
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 Letter to King Artaxerxesgenerated
Ezra 4:12 reveals a letter sent to King Artaxerxes, informing him that the Jews who returned from Babylon are rebuilding Jerusalem, a city characterized as rebellious and wicked. This letter serves to alert the king to their activities, which could threaten the stability of the region. The context highlights the tension between the returning exiles and the authority of the Persian king.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 4:15–19 | that a search should be made of the record books of your fathers. In these books you will discover and verify that the city is a rebellious city, harmful to kings and provinces, inciting sedition from ancient times. That is why this city was destroyed. |
| 2 | 2 Kings 18:20 | You claim to have a strategy and strength for war, but these are empty words. In whom are you now trusting, that you have rebelled against me? |
| 3 | 2 Kings 24:1 | During Jehoiakim’s reign, Nebuchadnezzar king of Babylon invaded. So Jehoiakim became his vassal for three years, until he turned and rebelled against Nebuchadnezzar. |
| 4 | 2 Chronicles 36:13 | He also rebelled against King Nebuchadnezzar, who had made him swear by God. But Zedekiah stiffened his neck and hardened his heart against turning to the LORD, the God of Israel. |
| 5 | Jeremiah 52:3 | For because of the anger of the LORD, all this happened in Jerusalem and Judah, until He finally banished them from His presence. And Zedekiah also rebelled against the king of Babylon. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יְדִ֙יעַ֙, ye.Di.a'generated
The verb יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. In this context, it implies an act of informing or certifying something to the king.
The passive construction suggests that the knowledge being conveyed is not just a personal awareness but a communication meant to reach the king, emphasizing the importance of the information being shared.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of יְדִ֙יעַ֙, rendering it as 'let it be known' or 'to inform'.
Sentence Structuregenerated
The main verb יְדִ֙יעַ֙ governs the sentence, indicating the action of informing. The structure includes a prepositional phrase indicating to whom the information is directed, followed by a noun phrase that identifies the subject, and several clauses that elaborate on the actions of the Jews.
The Hebrew word order places emphasis on the act of informing, with the subject and their actions clearly delineated, highlighting the urgency of the message.
Septuagint Backgroundgenerated
The Septuagint translates יְדִ֙יעַ֙ as γνωστὸν (gnōston), meaning 'known' or 'made known.' This choice reflects a direct interpretation of the Hebrew intent to inform.
This rendering maintains the focus on the act of communication, aligning closely with the original Hebrew meaning while adapting to the Greek linguistic structure.
In plain words — the whole versegenerated
Ezra 4:12 tells us that a letter was sent to King Artaxerxes, informing him that the Jews who returned from Babylon are rebuilding Jerusalem, a city known for its rebellion and wickedness. The letter emphasizes the activities of the Jews and the potential implications for the king's authority.
Frequently Asked Questionsgenerated
It indicates that Jerusalem, once defiant against authority, is now being restored by those who returned from exile.
The letter aims to alert the king to potential unrest or challenges to his rule posed by the rebuilding efforts.
It highlights the historical defiance of Jerusalem against foreign rulers, suggesting that the city's restoration could lead to renewed conflict.
It shows a complex dynamic where the Jews are asserting their identity and autonomy while still needing to navigate the authority of the Persian empire.
Reflection Questionsgenerated
- How does the rebuilding of Jerusalem reflect the identity of the Jewish people after exile?
- What challenges might arise from the Jews' efforts to restore their city?
- In what ways can we see parallels between the rebuilding efforts in Jerusalem and modern efforts to restore communities?
- How can we understand the significance of informing authorities about community actions in our own contexts?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the acknowledgment of the truth about Jerusalem as the city of the Lord and its significance in the context of the Church.
Now, therefore, let it be known to the king, etc., thanks be to God, that the enemies of the city of the Lord, which is the Church, confess the truth about that city;Early Church Fathers on Ezra 4 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezra 4:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe it known unto the king,.... The intent of this letter was, that it might be known to the king what follows: that the Jews which came up from thee to us are come unto Jerusalem; this they observe
Read John Gill on Ezra 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations.
Read Robert Jamieson on Ezra 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHave set up the walls thereof: either, 1. The Jews had begun to build or repair some part of the walls which Nebuchadnezzar had left, which they aggravate in this manner. Or, 2. This is a mere fiction, which, being confidently affirmed, they thought would easily find belief with a king whose heart and ears they possessed by their hired counsellors, and others of their friends, or the enemies of the Jews.
Read Matthew Poole on Ezra 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 4:12 Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls [thereof], and joined the foundations.Ver. 12. The rebellious and the bad city] After so many years doth Jerusalem rue one perfidious act of Zedekiah; and, having once been treacherous, it still hears, "The rebellious and bad city," as if it had been a very πονηροπολις, a professed sanctuary of roguery (as the Jesuits say of Geneva), and as Florus saith of the temple at Jerusalem, that it was impiae gentis arcanum. And have set up the walls thereof] This was no less false than scandalous. But malice careth not how true…
Read John Trapp on Ezra 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Virulence and craft and exaggeration are stamped on every sentence of the letter. It only says, however, that “they are preparing the walls thereof, and joining the foundations.” Afterwards, however, the charge is modified in Ezra 4:13; Ezra 4:16.
Read Charles John Ellicott on Ezra 4 →CambridgeThe Cambridge Bible for Schools and Colleges12. the Jews] We have here practically the first application of this name to the new community at Jerusalem. It had been used of the Southern Kingdom (2 Kings 16:6; 2 Kings 25:25; 2 Chronicles 32:18) and of its exiles (Jeremiah 32:12; Jeremiah 34:9; Jeremiah 38:19; Jeremiah 40:11-12; Jeremiah 40:15; Jeremiah 41:3; Jeremiah 44:1; Jeremiah 52:28; Jeremiah 52:30; Daniel 3:8; Daniel 3:12). As the return from the Captivity almost exclusively affected the exiles of the Southern Kingdom, the name was naturally applied to the new dwellers in Jerusalem and the neighbourhood, and was quickly adopted as the designation of all members of the race; cf. Zechariah 8:23; Ezra 4:23; Ezra 5:1; Ezra 5:5; Ezra…
Read Cambridge on Ezra 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. The Jews — This name came to be the common appellation of all Israelites after the exile.
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
Let it be known to the king that the Jews who came from you to us have returned to Jerusalem. And they are rebuilding that rebellious and wicked city, restoring its walls, and repairing its foundations.
Be it known to the king that the Jews who came up from you have come to us to Jerusalem. They are building the rebellious and bad city, and have finished the walls and repaired the foundations.
Let it be known to the king that the Jews who came from you to us have returned to Jerusalem and are rebuilding that rebellious and wicked city. They are restoring its walls and repairing its foundations.
Now let the king be aware that the Jews who came up to us from you have gone to Jerusalem. They are rebuilding that rebellious and odious city. They are completing its walls and repairing its foundations.
Tyndale line
Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations.
Be it known unto the king, that the Jews that came up from thee are come to us unto Jerusalem; they are building the rebellious and the bad city, and have finished the walls, and repaired the foundations.
Be it known unto the king, that the Jews which came up from thee are come to us unto Jerusalem; they are building the rebellious and the bad city, and have finished the walls, and repaired the foundations.
Be it known to the king, that the Jews who came from thee to us are come to Jerusalem, building the rebellious and the noxious city, and have set up its walls, and joined the foundations.
Be it knowen vnto the King that ye Iewes, which came vp from thee to vs, are come vnto Ierusalem (a citie rebellious and wicked) and buylde, and lay the foundations of the walles, and haue ioyned the foundations.
Strictly literal
Be it known to the king that the Jews who came up from thee unto us have come to Jerusalem; they are building the rebellious and the bad city, and they complete the walls and join up the foundations.
Be it known to the king, that the Jews who have come up from thee unto us, have come in to Jerusalem, the rebellious and base city they are building, and the walls they have finished, and the foundations they join.
be it known to the king, that the Jews who have come up from you to us, have come to Jerusalem, the rebellious and base city they are building, and the walls they have finished, and the foundations they join.
Be it made known unto the king, that the Jews who removed away from thee are come up to us unto Jerusalem: they are building the rebellious and the bad city, and are completing the walls, and are joining together the foundations.
Let the king know that the Jews who went from you have come against us in Jerusalem to build a rebellious city. They have completed the walls and repaired the foundations.
From the Latin
Be it known to the king, that the Jews, who came up from thee to us, are come to Jerusalem a rebellious and wicked city, which they are building, setting up the ramparts thereof and repairing the walls.
Simplified
Your Majesty should be informed that the Jews who came from you to us have returned to Jerusalem. They are rebuilding that rebellious and wicked city, completing repairs to the walls, and mending its foundations.
We give news to the king that the Jews who came from you have come to us at Jerusalem; they are building up again that uncontrolled and evil town; the walls are complete and they are joining up the bases.
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 significant agreement, with 19 of the 20 words matched in the Septuagint's translation. This indicates a consistent understanding of the verse across these ancient texts.
יְדִ֙יעַ֙ לֶהֱוֵ֣א לְמַלְכָּ֔א דִּ֣י יְהוּדָיֵ֗א דִּ֤י סְלִ֙קוּ֙ מִן־ לְוָתָ֔ךְ עֲלֶ֥ינָא אֲת֖וֹ לִירוּשְׁלֶ֑ם קִרְיְתָ֨א מָֽרָדְתָּ֤א וּבִֽישְׁתָּא֙ בָּנַ֔יִן וְשׁוּרַיָּ֣א שַׁכְלִ֔ילוּ וְאֻשַּׁיָּ֖א יַחִֽיטוּ׃
19 of the 20 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezra 4:12
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.
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj — Verb masculine singularAVQrmsa
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | N-ms | Art — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
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…
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
יְהוּדַי (Yhuwda'iy) refers to a Jew, specifically someone descended from Judah. It is derived from the root word for Judah (H3063) and is noted in Aramaic contexts. The term is mentioned in relation to the first appearance of Jews in 2 Kings 25:25.
[יְהוּדַי] n.gent. Jew
base
H3062 יְהוּדַי, יְהוּדָאִי
3062 Yhuwda'iy yeh-hoo-daw-ee'
(Aramaic) patrial from 3061; a Jehudaite (or Judaite), i.e.
Jew:--Jew.
see HEBREW for 03061
יְהוּדַי (ye.hu.da.i) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
Aramaic of ye.hu.di (יְהוּדִי "Jew" H3064)
Adj | Art — Noun gentilic masculine plural determined · particleANgmpd/Ta
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
סְלֵק (seliq) is a Hebrew verb meaning to ascend or come up. It has various forms, including the P'al (to come up) and P'il (to come up). The entries indicate that it can also imply lifting or being taken up, showing a range of meanings related to upward movement.
[סְלֵק] vb. come up
Pe. come up
Haph. lift, take up
Hoph. be taken up
base
H5559 סְלֵק, נְסַק, סְלִק
5559 cliq sel-eek'
(Aramaic) a primitive root; to ascend:--come (up).
סְלֵק (se.liq) — to ascend.
1) to ascend, come up
1a) (P'al) to come up
1b) (P'il) to come up
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj — PrepositionAR
לְוָת (levath) is a preposition meaning 'with,' 'to,' 'at,' or 'beside.' It is derived from a root related to adhesion. The entries indicate its use in contexts of proximity or accompaniment.
לְוָת prep. to, at, beside
base
H3890 לְוָת
3890 lvath lev-awth'
(Aramaic) from a root corresponding to 3867; properly,
adhesion, i.e. (as preposition) with:--X thee.
see HEBREW for 03867
לְוָת (le.vat) — with.
to, at, beside, near, with
Adj | Suff — Preposition · suffixAR/Sp2ms
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj | Suff — Preposition · suffixAR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
אֲתָה, transliterated as athah, means 'to come' or 'to arrive.' It can also mean 'to bring' in certain forms. The word is used in both Hebrew and Aramaic contexts, with a notable appearance in the New Testament phrase 'maranatha,' meaning 'Lord come.' There are variations in the verb forms, indicating different nuances of the action.
אֲתָה, אֲתָא vb. come
Pe. come
Haph. bring
Hêphal be brought
base
H858 אֲתָה, אֲתָא come
858 'athah aw-thaw'
(Aramaic) or wathaw (Aramaic) {aw-thaw'}; corresponding to
857:--(be-)come, bring.
see HEBREW for 0857
אֲתָה (a.tah) — to come.
1) to come, arrive
1a) (P'al) to come
1b) (Aphel) to bring
1c) (Hophal) to be brought
2) used in the NT in the phrase "maranatha" -"Lord come"
Aramaic of a.tah (אָתָה "to come" H0857)
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
יְרוּשָׁלִַ֫ם (Yruwshalem) refers to Jerusalem, the capital of Judah and a significant city in Palestine. It is noted as meaning 'teaching of peace' and is derived from an Aramaic form. The entries consistently identify it as a proper noun and a location.
יְרוּשְׁלֵם 25 n.pr.loc. Jerusalem
base
H3390 יְרוּשְׁלֵם, יְרוּשָׁלֵם
3390 Yruwshalem yer-oo-shaw-lame'
(Chald)
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.lem) — Jerusalem.
Aramaic of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Adj | N-proper — Preposition · noun properAR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
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 | Art — Noun common feminine singular determined · particleANcfsd/Ta
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…
מָרָד (marad) is an Aramaic word meaning 'rebellious.' It is derived from a related term, מָרָד (H4776). The entries consistently describe it as an adjective that can refer to a city, indicating a broader application of the term.
[מָרָד] adj. rebellious;—of city, f. abs.
base
H4779 מָרָד
4779 marad maw-rawd'
(Aramaic) from the same as 4776; rebellious:--rebellious.
see HEBREW for 04776
מָרָד (ma.rad) — rebellious.
rebellious
Adj | Art — ParticleAAafsd/Ta
The Hebrew word בִּאישׁ (*bi'uwsh*) means 'bad' or 'wicked.' It is derived from an Aramaic root related to the concept of evil, specifically linked to the verb בָּאַשׁ (*ba'ash*), which means 'to stink.' The word appears in Ezra 4:12.
[בִּאישׁ] adj. bad;—fs. emph. Ezr 4:12
ref
H873 בִּאישׁ, בִּאוּשׁ
873 bi'uwsh be-oosh'
(Aramaic) from 888; wicked:--bad.
see HEBREW for 0888
בִּאישׁ (bi.ush) — bad.
evil, bad, be evil
Aramaic of ba.ash (בָּאַשׁ "to stink" H0887)
Adj | Adj | Art — Conjunction · particleAC/Aafsd/Ta
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
בְּנָה (bna') means 'to build' and has forms indicating both active and passive constructions, such as 'to build' and 'to be built.' The entries suggest a straightforward application in contexts related to construction or creation.
[בְּנָה, בְּנָא] vb. build
Pe. build
Hithpe. be built
base
H1124 בְּנָה, בְּנָא
1124 bna' ben-aw'
(Aramaic) or bnah (Aramaic) {ben-aw'}; corresponding to 1129;
to build:--build, make.
see HEBREW for 01129
בְּנָה (be.nah) — to build.
1) to build
1a) (P'al) to build
1b) (Ithp'il) to be built
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
Building
Among the Jews was suited to the climate and conditions of the country. They probably adopted the kind of architecture for their dwellings which they found already existing when they entered Canaan (Deut. 6:10; Num. 13:19). Phoenician artists (2 Sam. 5:11; 1 Kings 5:6, 18) assisted at the erection of the royal palace and the temple at Jerusalem. Foreigners also assisted at the restoration of the temple after the Exile (Ezra 3:7).
In Gen. 11:3, 9, we have the first recorded instance of the erection of buildings. The cities of the plain of Shinar were founded by…
→ FIGURATIVE 2Co 5:1
שׁוּר (shur) means 'wall' in Hebrew and is also noted as an Aramaic term corresponding to the word for wall in another entry. The lexicons consistently define it as a noun referring to a structural wall.
[שׁוּר] n.m. wall
base
H7792 שׁוּר
7792 shuwr shoor
(Aramaic) corresponding to 7791:--wall.
see HEBREW for 07791
שׁוּר (shur) — wall.
wall
Aramaic of shur (שׁוּר "wall" H7791A)
Adj | N-mp — Conjunction · noun common masculine plural determined · particleAC/Ncmpd/Ta
Only a few points need be noticed. The practice common in Palestine of carrying foundations down to the solid rock, as in the case of the temple, with structures intended to be permanent. (Luke 6:48) A feature of some parts of Solomon’s buildings, as described by Josephus, corresponds remarkably to the method adopted at Nineveh of incrusting or veneering a wall of brick or stone with slabs of a more costly material, as marble or alabaster. Another use of walls in Palestine is to support mountain roads Or terraces formed on the sides of hills for purposes of cultivation. The "path of the vineyards," (Numbers 22:24) is a pathway through vineyards, with walls on each side.
The walls of dwellings in the East were of very different materials, from mere clay, or clay and pebbles, to durable hewn stone. See the latter part of the article HOUSE. As to the city walls, see BABYLON, CITY, and JERUSALEM.
The accompanying cut shows a portion of the western wall of the sacred area, Haram-es-Sherif, at Jerusalem. The huge stones in its lower part are believed by the Jews, and with good reason, to have formed a part of the substructions of their ancient temple, and to be near the site of the Holy of Holies. Hence they assemble here every Friday, and more or less on other days, to weep and wail with every token of the sorest grief, and to pray for the coming of the Messiah. In former years they had to pay a large price for this melancholy privilege. A little beyond this spot, towards the south, is the fragment of an immense arch of forty-one feet span, one of five or…
כְּלַל (klal) means to complete or finish. It can refer to the act of finishing something, like a building, or the state of being completed. The entries indicate that it has both active (Shaphel) and passive (Ishtaphel) forms, with applications in contexts such as construction.
[כְּלַל] vb. complete
Shaph. of building: he finished it
Ishtaph. be completed, of walls
base
H3635 כְּלַל
3635 klal kel-al'
(Aramaic) corresponding to 3634; to complete:--finish, make
(set) up.
see HEBREW for 03634
כְּלַל (ke.lal) — to complete.
1) to finish, complete
1a) (Shaphel) to finish
1b) (Ishtaphel) to be completed
שַׁכְלֵל (shakh.lel) — to complete.
1) to finish, complete
1a) (Shaphel) to finish
1b) (Ishtaphel) to be completed
Adj — Verb plural · third person masculine pluralAVep3mp
אֹשׁ (osh) means 'foundation' or 'base' in Hebrew. It is noted as an Aramaic term corresponding to another word for foundation, אָשְׁיָה (ash-yah). The entries consistently define it in this way, with no significant disagreement among the lexicons.
[אֹשׁ] n.m. foundation
base
H787 אֹשׁ
787 'osh ohsh
(Aramaic) corresponding (by transposition and abbreviation)
to 803; a foundation:--foundation.
see HEBREW for 0803
אֹשׁ (osh) — foundation.
foundation
Aramaic of a.shu.yah (אָשְׁיָה "foundation" H0803)
Adj | N-mp | Art — Conjunction · noun common masculine plural determined · particleAC/Ncmpd/Ta
חוּט (chuwt) means to repair or join together. It appears in the context of repairing foundations, as noted in Ezra 4:12. The word may also have connections to a root meaning related to stringing together.
[חוּט or חִיט] vb. repair (foundations);—Haph. Ezr 4:12
ref
H2338 חוּט, חִיט
2338 chuwt khoot
(Aramaic) corresponding to the root of 2339, perhaps as a
denominative; to string together, i.e. (figuratively) to
repair:--join.
see HEBREW for 02339
חוּט (chut) — to repair.
(Aphel) to repair, join
Adj — Verb · Piel · perfect third person masculine pluralAVpp3mp