Ezra 4:16 — Word Study
WLCמְהוֹדְעִ֤ין אֲנַ֙חְנָה֙ לְמַלְכָּ֔א דִּ֠י הֵ֣ן קִרְיְתָ֥א דָךְ֙ תִּתְבְּנֵ֔א וְשׁוּרַיָּ֖ה יִֽשְׁתַּכְלְל֑וּן לָקֳבֵ֣ל דְּנָ֔ה חֲלָק֙ בַּעֲבַ֣ר נַהֲרָ֔א לָ֥א אִיתַ֖י לָֽךְ׃ פ
BSAWeʼănachnâʼ adviseyᵉdaʻ [inform, certify] the kingmelek [ruler, monarch] thatdîy ifhên thisdêk cityqiryâʼ [town, urban area] is rebuiltbᵉnâʼ [restored, constructed] and its wallsshûwr [barriers, fortifications] are restoredkᵉlal [finished, completed] you will haveʼîythay nolâʼ dominionchălâq [control, authority] westʻăbar of the Euphratesnᵉhar [beyond the river, on the other side]
| Greek | English | Parsing |
|---|---|---|
| מְהוֹדְעִ֤ין | [are] making known | Verb, Hiphil, participle (active) masculine plural |
| אֲנַ֙חְנָה֙ | we | Pronoun |
| לְמַלְכָּ֔א | to king the | Preposition, noun common both singular determined, particle |
| דִּ֠י | that | Conjunction |
| הֵ֣ן | if | Conjunction |
| קִרְיְתָ֥א | city the | Noun common feminine singular determined, particle |
| דָךְ֙ | this | Particle |
| תִּתְבְּנֵ֔א | it will be built | Verb third, person feminine singular |
| וְשׁוּרַיָּ֖ה | and walls the | Conjunction, noun common masculine plural determined, particle |
| יִֽשְׁתַּכְלְל֑וּן | they will be finished | Verb pilpel, imperfect third person masculine plural |
| לָקֳבֵ֣ל | before | Preposition, noun common both singular absolute |
| דְּנָ֔ה | this | Particle |
| חֲלָק֙ | possession | Noun common, both singular absolute |
| בַּעֲבַ֣ר | in [the] region beyond | Preposition, noun common both singular construct |
| נַהֲרָ֔א | river the | Noun common both singular determined, particle |
| לָ֥א | not | Particle |
| אִיתַ֖י | there | Noun common, both singular absolute |
| לָֽךְ׃ פ | [will be] to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We advise the king that if this city is rebuilt and its walls are restored, you will have no dominion west of the Euphrates. |
| KJV | We certify the king that, if this city be builded again, and the walls thereof set up, by this means thou shalt have no portion on this side the river. |
| ASV | We certify the king that, if this city be builded, and the walls finished, by this means thou shalt have no portion beyond the River. |
| YLT | We are making known to the king that, if this city be builded and the walls finished, by this means a portion beyond the river thou hast none.' |
| WEB | We inform the king that if this city is built and the walls finished, then you will have no possession beyond the River. |
| BBE | We give you word, that if the building of this town and its walls is made complete, there will be an end of your power in the country across the river. |
Where they part company is מְהוֹדְעִ֤ין — see How Translations Differ.
The sentence contains a main clause followed by a conditional clause and a result clause, clearly outlining the relationship between the actions described and their consequences.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֲנַחְנָא
verbיְדַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezra 4:16
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 Report to the Kinggenerated
Ezra 4:16 describes a communication to the king about the potential consequences of rebuilding the city and its walls. The officials express their concern that such actions would lead to a loss of dominion in the region west of the Euphrates, emphasizing the political implications of the city's restoration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 4:20 | And mighty kings have ruled over Jerusalem and exercised authority over the whole region west of the Euphrates; and tribute, duty, and toll were paid to them. |
| 2 | 2 Samuel 8:3 | David also defeated Hadadezer son of Rehob, king of Zobah, who had marched out to restore his dominion along the Euphrates River. |
| 3 | 1 Kings 4:24 | For Solomon had dominion over everything west of the Euphrates —over all the kingdoms from Tiphsah to Gaza—and he had peace on all sides. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מְהוֹדְעִ֤ין, me.hod.'Ingenerated
The word מְהוֹדְעִ֤ין (me.hod.'In) is a Hiphil participle meaning 'making known' or 'informing.' It is derived from the root יְדַע (yda), which means 'to know.' This term encompasses the act of conveying knowledge to others, particularly in a formal or authoritative context.
The participial form indicates that the subject, the officials, are actively engaged in the process of informing the king. This highlights their role as intermediaries in the communication of significant information regarding the city's status.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has advise, which is consistent across several translations, including the KJV and ASV.
Sentence Structuregenerated
The sentence is structured around the finite verb מְהוֹדְעִ֤ין, are making known, which governs the entire clause. It introduces the subject אֲנַ֙חְנָה֙, we, followed by a series of phrases that elaborate on the content of the report.
The main clause is followed by a conditional clause introduced by הֵ֣ן, if, which sets the stage for the consequences discussed. The overall structure reflects a formal report with clear implications for the king's authority.
Septuagint Backgroundgenerated
The Septuagint translates מְהוֹדְעִ֤ין as γνωρίζομεν, which means 'we make known.' This choice indicates a similar emphasis on the act of informing, aligning closely with the Hebrew meaning while maintaining the formal tone of the communication.
The use of γνωρίζομεν suggests a focus on the clarity and certainty of the information being presented to the king, reinforcing the officials' role as authoritative informants.
In plain words — the whole versegenerated
Ezra 4:16 reports that the officials inform the king that if the city is rebuilt and its walls restored, he will lose control over the land west of the Euphrates. This highlights the political stakes involved in the rebuilding efforts.
Frequently Asked Questionsgenerated
Rebuilding the city signifies a restoration of its former status and influence, which poses a threat to the king's authority in the region.
The Euphrates serves as a geographical boundary, indicating the extent of the king's dominion and the implications of losing control over the area.
If the city and its walls are rebuilt, it suggests a resurgence of power that could challenge the king's rule, leading to potential unrest.
They are representatives of the people who are concerned about the political ramifications of the rebuilding efforts and are acting in the king's interest.
Reflection Questionsgenerated
- What are the implications of rebuilding a city in a politically sensitive area?
- How do geographical boundaries like the Euphrates influence power dynamics?
- What role do informants play in political decisions?
- In what ways can communication shape the actions of rulers?
The early church on this verse — how the Fathers read it
Bede comments on this verse, connecting the Euphrates river to the stream of holy baptism, indicating its significance in the context of the rebuilding efforts.
We announce to the king, that if that city is built, etc. He names the Euphrates river, within which is Syria. Which rightly indicates the stream of holy baptism, either because it is one of the four rivers which,Early Church Fathers on Ezra 4 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Ezra 4:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWe certify the king, that if this city be builded again, and the walls thereof set up,.... As it formerly was, and now attempted, as they suggest: by this means thou shalt have no portion on this
Read John Gill on Ezra 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces,
Read Robert Jamieson on Ezra 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 4:16 We certify the king that, if this city be builded [again], and the walls thereof set up, by this means thou shalt have no portion on this side the river.Ver. 16. We certify the king] They doubt not of audience, while they sang a song of Utile, which therefore they thus set on with more confidence than charity.
Read John Trapp on Ezra 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) No portion on this side the river.—The same unscrupulous use of language: that is, if the river Euphrates is meant. In the days of Solomon, and once or twice subsequently, the Israelites had advanced towards the river, but it was not likely that they would ever do so again. The letter may, however, have been intended to suggest loosely that Jerusalem might become a centre of general disaffection.
Read Charles John Ellicott on Ezra 4 →CambridgeThe Cambridge Bible for Schools and Colleges16. be builded again, and the walls thereof set up] R.V. be builded and the walls finished.by this means] i.e. in consequence of Jerusalem becoming once more a fortified city and so recovering her capacity for rebellion. thou shalt have no portion on this side the river] R.V. beyond the river. For this expression see note on Ezra 4:12. no portion] For the use of this phrase cf. Joshua 22:25; Joshua 22:27, 2 Samuel 20:1, John 13:8 (οὐκἔχειςμέρος), 2 Corinthians 6:15 (τίςμέριςπιστῷμετὰἀπίστου). The letter concludes with an exaggerated appeal to the king’s alarms. (1) The Jews would be a centre of rebellion among the Western nations: (2) A Jewish empire might spring from the fortifications of…
Read Cambridge 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
We advise the king that if this city is rebuilt and its walls are restored, you will have no dominion west of the Euphrates.
We inform the king that if this city is built and the walls finished, then you will have no possession beyond the River.
We advise the king that if this city is rebuilt and its walls are restored, you will have no dominion west of the Euphrates.
We therefore are informing the king that if this city is rebuilt and its walls are completed, you will not retain control of this portion of Trans-Euphrates.”
Tyndale line
We certify the king that, if this city be builded again, and the walls thereof set up, by this means thou shalt have no portion on this side the river.
We certify the king that, if this city be builded, and the walls finished, by this means thou shalt have no portion beyond the River.
We certify the king that, if this city be builded, and the walls finished, by this means thou shalt have no portion beyond the river.
We certify the king that, if this city shall be built again , and its walls set up, by this means thou wilt have no portion on this side of the river.
Wee certifie the King therefore, that if this citie be buylded, and the foundation of the walles layd, by this meanes the portion beyonde the Riuer shall not be thine.
Strictly literal
We inform the king that if this city be built and its walls be completed, by this means thou shalt have no portion on this side the river.
We are making known to the king that, if this city be builded and the walls finished, by this means a portion beyond the river thou hast none.'
We are making known to the king that, if this city be built and the walls finished, by this means you have no portion beyond the river.”
We let the king know that, if this city be rebuilt, and its walls be completed, by this means thou wilt have no more any portion on this side of the river.
We are informing the king that if this city and wall are built, then there will be nothing remaining for you in the Province Beyond the River.”
From the Latin
We certify the king, that if this city be built, and the walls thereof repaired, thou shalt have no possession on this side of the river.
Simplified
We wish to inform Your Majesty that if this city is rebuilt and the walls completed, you will lose this province west of the Euphrates.
We give you word, that if the building of this town and its walls is made complete, there will be an end of your power in the country across 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 exhibit significant agreement, with 13 of the 18 words matched. The Septuagint's translation reflects the same essential meaning but may differ in word order and emphasis, as is typical in ancient translations.
מְהוֹדְעִ֤ין אֲנַ֙חְנָה֙ לְמַלְכָּ֔א דִּ֠י הֵ֣ן קִרְיְתָ֥א דָךְ֙ תִּתְבְּנֵ֔א וְשׁוּרַיָּ֖ה יִֽשְׁתַּכְלְל֑וּן לָקֳבֵ֣ל דְּנָ֔ה חֲלָק֙ בַּעֲבַ֣ר נַהֲרָ֔א לָ֥א אִיתַ֖י לָֽךְ׃ פ
13 of the 18 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 4:16
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 · Hiphil · participle (active) masculine pluralAVhrmpa
אֲנַ֫חְנָא (anachna) is an Aramaic word meaning 'we,' specifically the first person plural pronoun. It corresponds to the Hebrew word אֲנַ֫חְנוּ (anachnu, Strong's H587). The entries consistently define it as 'we' without any noted disagreement.
אֲנַ֫חְנָא pr.1pl. we
base
H586 אֲנַ֫חְנָא
586 'anachna' an-akh'-naw
(Aramaic) or ganachnah (Aramaic) {an-akh- naw'};
corresponding to 587; we:--we.
see HEBREW for 0587
אֲנַ֫חְנָא (a.nach.na) — we.
we (first pers. pl.)
Aramaic of a.nach.nu (אֲנַ֫חְנוּ "we" H0587)
Adj — PronounAPp1bp
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
הֵן (hen) is a conjunction meaning 'if' or 'whether,' while לָהֵן (la-hen) means 'therefore.' Both terms are rooted in Aramaic, with hen corresponding to the Hebrew word for 'look' and la-hen related to the word for 'therefore.' The entries consistently define these terms without notable disagreement.
הֵן conj. if, whether
base
לָהֵן conj. therefore
base
H2006a הֵן conj. if, whether H2006b לָהֵן conj. therefore
2006 hen hane
(Aramaic) corresponding to 2005: lo! also there(-fore), (un-
)less, whether, but, if:--(that) if, or, whether.
see HEBREW for 02005
הֵן (hen) — if.
behold, if, whether
Aramaic of hen (הֵן "look!" H2005)
לָהֵן (la.hen) — therefore.
therefore
Aramaic of la.hen (לָהֵן "therefore" H3860)
Adj — ConjunctionAC
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…
דֵּךְ (dek) is an Aramaic word meaning 'this.' It is derived from a prolonged form of another root, and is used in a demonstrative sense. The entries consistently affirm its meaning as a pronoun, specifically referring to something nearby.
דֵּךְ demonstr.pr.m. this
base
H1791 דֵּךְ, דָּךְ
1791 dek dake
(Aramaic) or dak (Aramaic) {dawk}; prolonged from 1668;
this:--the same, this.
see HEBREW for 01668
דֵּךְ (dekh) — this.
this
Aramaic of zeh (זֶה "this" H2088)
Adj — ParticleATm
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 third · person feminine singularAVui3fs
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 | Art — 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 pilpel · imperfect third person masculine pluralAVvi3mp
קֳבֵל, transliterated as qbel, is an Aramaic word meaning 'before' or 'in front of.' It functions as a noun, preposition, conjunction, and adverb, conveying ideas of location and causation, such as 'because of' or 'therefore.' The entries indicate that it is derived from a related term, קָבַל (H6905), and cover a range of uses in context.
קֳבֵל 29 subst. front, as prep. in front of, before, because of; as conj. because that
base
H6903 קֳבֵל, קְבֵל
6903 qbel keb-ale'
(Aramaic) or qobel (Aramaic) {kob-ale'}; (corresponding to
6905; (adverbially) in front of; usually (with other
particles) on account of, so as, since, hence:--+ according
to, + as, + because, before, + for this cause, + forasmuch as,
+ by this means, over against, by reason of, + that, +
therefore, + though, + wherefore.
see HEBREW for 06905
קֳבֵל (qe.vel) — before.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
קֳבֵל (qe.vel) — before: because.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
AR/Ncbsa — Preposition · noun common both singular absoluteAR/Ncbsa
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
ATm — ParticleATm
חֲלָק (chalaq) refers to a portion, possession, or lot. It is derived from a root related to another word for portion. The term is noted in both Hebrew and Aramaic contexts, indicating its use in various texts.
חֲלָק n.[m.] portion, possession, lot
base
H2508 חֲלָק
2508 chalaq khal-awk'
(Aramaic) from a root corresponding to 2505; a
part:--portion.
see HEBREW for 02505
חֲלָק (cha.laq) — portion.
portion, possession, lot
Aramaic of che.leq (חֵ֫לֶק "portion" H2506A)
Adj — Noun common · both singular absoluteANcbsa
[DEMONIACS]
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 | N-proper — Preposition · noun common both singular constructAR/Ncbsc
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…
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
אִיתַי (iythay) is an Aramaic particle meaning 'there is' or 'there are'. It denotes existence and is used in various contexts to affirm presence or existence. The entries consistently describe it as a particle of affirmation, with no significant disagreement among the lexicons.
אִיתַי part. there is, are …
base
H383 אִיתַי
383 'iythay ee-thah'ee
(Aramaic) corresponding to 3426; properly, entity; used only
as a particle of affirmation, there is:--art thou, can, do
ye, have, it be, there is (are), X we will not.
see HEBREW for 03426
אִיתַי (i.tay) — there is.
1) there is, there are
2) particle denoting existence
Adj — Noun common · both singular absoluteANcbsa
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms