Ezra 4:8 — Word Study
WLCרְח֣וּם בְּעֵל־ טְעֵ֗ם וְשִׁמְשַׁי֙ סָֽפְרָ֔א כְּתַ֛בוּ אִגְּרָ֥ה חֲדָ֖ה עַל־ יְרוּשְׁלֶ֑ם לְאַרְתַּחְשַׁ֥שְׂתְּא מַלְכָּ֖א כְּנֵֽמָא׃
BSARehumRᵉchûwm [high commissioner] the commanderbᵉʻêl [lord, high-ranking official] and ShimshaiShimshay [provincial secretary] the scribeçâphêr [one who writes or copies documents] wrotekᵉthab [to put thoughts or ideas into written form] [the]chad letterʼiggᵉrâʼ [a written message] againstʻal JerusalemYᵉrûwshâlêm [the city of peace, teaching of peace] to Kingmelek [ruler, monarch] ArtaxerxesʼArtachshashtâʼ [a title given to Persian kings] as followskᵉnêmâʼ [in this manner, thus]
| Greek | English | Parsing |
|---|---|---|
| רְח֣וּם | Rehum | Noun proper masculine |
| בְּעֵל־ | lord of | Noun common, both singular construct |
| טְעֵ֗ם | command | Noun common, both singular absolute |
| וְשִׁמְשַׁי֙ | and Shimshai | Conjunction, noun proper masculine |
| סָֽפְרָ֔א | scribe the | Noun common both singular determined, particle |
| כְּתַ֛בוּ | they wrote | Verb, Qal, perfect third person masculine plural |
| אִגְּרָ֥ה | a letter | Noun common, feminine singular absolute |
| חֲדָ֖ה | one | Adj |
| עַל־ | concerning | Preposition |
| יְרוּשְׁלֶ֑ם | Jerusalem | Noun proper |
| לְאַרְתַּחְשַׁ֥שְׂתְּא | to Artaxerxes | Preposition, noun proper masculine |
| מַלְכָּ֖א | king the | Noun common both singular determined, particle |
| כְּנֵֽמָא׃ | as follows | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Rehum the commander and Shimshai the scribe wrote the letter against Jerusalem to King Artaxerxes as follows: |
| KJV | Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort: |
| ASV | Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort: |
| YLT | Rehum counsellor, and Shimshai scribe have written a letter concerning Jerusalem to Artaxerxes the king, thus: |
| WEB | Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king as follows. |
| BBE | Rehum, the chief ruler, and Shimshai the scribe, sent a letter against Jerusalem, to Artaxerxes the king; |
Where they part company is כְּנֵֽמָא — see How Translations Differ.
The structure consists of a main clause with several subordinate phrases providing details about the letter and its recipients.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbכְּתַב
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 4:8
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 Against Jerusalemgenerated
Ezra 4:8 describes a letter written by Rehum and Shimshai to King Artaxerxes concerning Jerusalem. This letter reflects the opposition to the rebuilding efforts in Jerusalem during the Persian period, highlighting the tensions between the returning exiles and the local authorities. The context is set within a larger narrative of the challenges faced by the Jewish people as they sought to restore their homeland after exile.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 4:9 | From Rehum the commander, Shimshai the scribe, and the rest of their associates—the judges and officials over Tripolis, Persia, Erech and Babylon, the Elamites of Susa, |
| 2 | 2 Samuel 8:17 | Zadok son of Ahitub and Ahimelech son of Abiathar were priests; Seraiah was the scribe; |
| 3 | 2 Samuel 20:25 | Sheva was the scribe; Zadok and Abiathar were priests; |
| 4 | 2 Kings 18:18 | Then they called for the king; and Eliakim son of Hilkiah the palace administrator, Shebnah the scribe, and Joah son of Asaph the recorder, went out to them. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — כְּנֵֽמָא, ke.Ne.ma'generated
The word כְּנֵֽמָא (ke.Ne.ma') is an Aramaic adverb meaning 'thus' or 'so.' It indicates the manner in which something is done and is used to introduce the details that follow in the letter. This word serves to transition into the content of the letter, emphasizing the formal nature of the communication.
In this verse, it sets the stage for what Rehum and Shimshai are about to convey to King Artaxerxes, marking the beginning of their formal report.
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 uses as follows, which is consistent with the formal tone of the letter.
Where others part company with the BSB, they differ primarily on the rendering of כְּנֵֽמָא. Thus (LSV, YLT) captures the same meaning but is less formal than the BSB. In this manner (DRA) also conveys a similar sense but shifts slightly in tone.
Sentence Structuregenerated
The finite verb כְּתַ֛בוּ (they wrote) governs the whole sentence, with several noun phrases and prepositional phrases hanging off it. The structure reflects the formal nature of the letter, with the subject clearly identified and the action of writing emphasized.
The order of the phrases highlights the authors (Rehum and Shimshai) before introducing the content of the letter, indicating the importance of who is communicating this message to the king.
Septuagint Backgroundgenerated
The Septuagint translates כְּנֵֽמָא as κατὰ, meaning 'according to' or 'in this manner.' This choice suggests a more interpretative approach to the Hebrew, emphasizing the procedural aspect of the letter rather than just its content.
This translation indicates that the Greek translators understood the Hebrew context as formal and structured, aligning with the nature of royal correspondence.
In plain words — the whole versegenerated
Ezra 4:8 tells us that Rehum and Shimshai wrote a letter to King Artaxerxes about Jerusalem. This letter expresses their concerns regarding the rebuilding of the city. It serves as a formal communication to the king, reflecting the tensions of the time.
Frequently Asked Questionsgenerated
Rehum was a commander and Shimshai was a scribe, both serving under Persian rule during the time of the Exile and Return.
The letter was written to inform King Artaxerxes about the rebuilding efforts in Jerusalem and to express opposition to those efforts.
Jerusalem means 'teaching of peace' and is the capital city of Judah, significant in biblical history.
Artaxerxes was the Persian king during the time of Ezra and Nehemiah, and his decisions greatly impacted the Jewish people and their efforts to rebuild Jerusalem.
Reflection Questionsgenerated
- What can we learn from the way Rehum and Shimshai communicated their concerns to the king?
- How does the historical context of this letter inform our understanding of the challenges faced by the Jewish people during the Exile and Return?
- In what ways can we apply the formal structure of this letter to our own communications when addressing authority?
- How does understanding the meaning of Jerusalem enhance our appreciation of its significance in the biblical narrative?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 4:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRehum the chancellor, and Shimshai the scribe, wrote a letter against Jerusalem to Artaxerxes the king in this sort.
Read John Gill on Ezra 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort: Rehum the chancellor , [ bª`eel (H1169) Tª`eem (H2942), lord of judgment].
Read Robert Jamieson on Ezra 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 4:8 Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:Ver. 8. Rehum the chancellor] Or, president of the council. It is of the Chaldee termination; the whole history also following to Ezra 6:19, is Chaldee, transcribed, as some think, out of the rolls and registers of the Chaldees, and here inserted.
Read John Trapp on Ezra 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Rehum the chancellor.—The lord of judgment, the counsellor of the Persian king, a conventional title of the civil governor. Shimshai the scribe—The royal secretary.
Read Charles John Ellicott on Ezra 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Rehum the chancellor] With this verse the Chaldee part of the chapter begins; and the same language continues to the end of Ezr 6:18. These men wrote to Darius in their own language; and the king in the same dialect returns an answer, chap. v. This circumstance adds authenticity to what is written: so scrupulous was the inspired penman, that he not only gave the words which each spoke and wrote, but he gave them also in the very language in which they were conceived and in the character peculiar to that language.
Read AdamClarke on Ezra 4 →CambridgeThe Cambridge Bible for Schools and Colleges8. At this verse begins the first long section (Ezra 4:8 to Ezra 6:18) written in the Aramaic language (see Introd.), which the Compiler has probably extracted bodily from Aramaic records. Ezra 4:8 introduces briefly the description of the letter of accusation against the Jews sent by Rehum and Shimshai. Rehum the chancellor and Shimshai the scribe] Rehum was probably the chief official of the Samaritan community. The name is considered by some to be of Persian origin, and a contraction of some longer Persian name, e.g. Rheomithres, which is found in Arrian. It appears also in Jewish lists (see Ezra 2:2; Nehemiah 3:17; Nehemiah 10:25), but that need not exclude its foreign origin. the…
Read Cambridge on Ezra 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThe chancellor - literally, “Lord of judgment;” the title, apparently, of the Persian governor of the Samaritan province.
Read Albert Barnes on Ezra 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. The chancellor — Hebrew, Lord of counsel, that is, a royal counsellor. He seems to have been the Persian governor and judge of the district of Samaria, and of the colonists mentioned in the next verse. The Sept. and Vulg.
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
Rehum the commander and Shimshai the scribe wrote the letter against Jerusalem to King Artaxerxes as follows:
Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king as follows.
Rehum the commander and Shimshai the scribe wrote the letter against Jerusalem to King Artaxerxes as follows:
Rehum the commander and Shimshai the scribe wrote a letter concerning Jerusalem to King Artaxerxes as follows:
Tyndale line
Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:
Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:
Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:
Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort:
Rehum the chancelour, and Shimshai the scribe wrote a letter against Ierusalem to Artahshashte the King, in this sort.
Strictly literal
Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king after this sort:
Rehum counsellor, and Shimshai scribe have written a letter concerning Jerusalem to Artaxerxes the king, thus:
Rehum counselor, and Shimshai scribe have written a letter concerning Jerusalem to Artaxerxes the king, thus:
Rechum the counsellor and Shimshai the scribe wrote a certain letter against Jerusalem to Artaxerxes the king, as followeth:
Rehum the commander and Shimshai the scribe wrote this way to Artaxerxes about Jerusalem.
From the Latin
Reum Beelteem, and Samsai the scribe wrote a letter from Jerusalem to king Artaxerxes, in this manner:
Simplified
Rehum the officer in command and Shimshai the scribe wrote a letter to King Artaxerxes condemning Jerusalem stating,
Rehum, the chief ruler, and Shimshai the scribe, sent a letter against Jerusalem, to Artaxerxes the king;
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 largely agree, with 11 of the 13 words matched. The Septuagint's word order and articles differ, but the core message remains consistent across both texts.
רְח֣וּם בְּעֵל־ טְעֵ֗ם וְשִׁמְשַׁי֙ סָֽפְרָ֔א כְּתַ֛בוּ אִגְּרָ֥ה חֲדָ֖ה עַל־ יְרוּשְׁלֶ֑ם לְאַרְתַּחְשַׁ֥שְׂתְּא מַלְכָּ֖א כְּנֵֽמָא׃
11 of the 13 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 4:8
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.
רְחוּם (Rechum) primarily refers to a post-exilic name meaning 'compassion.' It denotes a Persian official mentioned in Ezra 4:8 and several individuals who returned from exile, including a Levite and a chief who sealed a covenant with Nehemiah. The entries suggest a connection to gentleness, but the exact nuance is unclear.
רְחוּם, רְחֻם n.pr.m. (compassion, or softness, gentleness?);—post-exilic name
with Zerub.
with Neh.
H7348a רְחוּם, רְחֻם (compassion, or softness, gentleness?);—post-exilic name H7348b רְחוּם Persian official
7348 Rchuwm rekh-oom'
a form of 7349; Rechum, the name of a Persian and of three
Israelites:--Rehum.
see HEBREW for 07349
רְחוּם (re.chum) — Rehum.
A man living at the time of Exile and Return, first mentioned at Ezr.2.2; also called Harim at Neh.10.5; 12.15; Nehum at Neh.7.7;
§ Rehum = "compassion"
1) an man who returned from exile with Zerubbabel
1a) also 'Nehum'
2) a Levite of the family of Bani who assisted in rebuilding the walls of Jerusalem
3) one of the chiefs of the people who sealed the covenant with Nehemiah
4) a priest who returned from exile with Zerubbabel
רְחוּם (re.chum) — Rehum.
A man living at the time of Exile and Return, first mentioned at Ezr.4.8
§ Rehum = "compassion"
a commander who wrote a letter to the king Artaxerxes in which he opposed the rebuilding of Jerusalem
רְחוּם (re.chum) — Rehum.
A man living at the time of Exile and Return, only mentioned at Neh.3.17;
son of: Bani (H1137L)
§ Rehum = "compassion"
Adj — Noun proper masculineANpm
re'-hum (rechum, or rechum):
(1) One of the twelve heads of the Jewish community returning from captivity with Zerubbabel (Ezr 2:2; Ne 7:7 (by a copyist's error "Nehum"); Ne 12:3; /RAPC 1Es 5:8, "Roimus").
(2) A Persian officer of high rank (literally, "master of judgment, taste, reason") who with others wrote a letter against Jerusalem to King Artaxerxes (Ezr 4:8,9,17,23).
Rehum
Merciful. (1.) One of “the children of the province” who returned from the Captivity (Ezra 2:2); the same as “Nehum” (Neh. 7:7).
(2.) The “chancellor” of Artaxerxes, who sought to stir him up against the Jews (Ezra 4:8-24) and prevent the rebuilding of the walls and the temple of Jerusalem.
(merciful). One who went up from Babylon with Zerubbabel. (Ezra 2:2) (B.C. 536.) "Rehum the chancellor." (Ezra 4:8,9,17,23) He was perhaps a kind of lieutenant-governor of the province under the king of Persia. (B.C. 535.) A Levite of the family of Bani, who assisted in rebuilding the walls of Jerusalem. (Nehemiah 3:17) (B.C. 445.) One of the chief of the people, who signed the covenant with Nehemiah. (Nehemiah 10:25) (B.C. 410.) A priestly family, or the head of a priestly house, who went up with Zerubbabel. (Nehemiah 12:3) (B.C. 536.)
An officer of the king of Persia, in Samaria, during the rebuilding of the temple; by an insidious letter to the king he procured an edict for the discontinuance of this work for a time, probably two years or more preceding 520 B.C., when it was resumed.
בְּעֵל (be'el) refers to a commander, owner, or lord. It is an Aramaic term that corresponds to the Hebrew word for 'master' (בַּעַל, H1167). The entries indicate its usage primarily in contexts related to authority or ownership.
בְּעֵל n.m. owner, lord
base
H1169 בְּעֵל
1169 b`el beh-ale'
(Aramaic) corresponding to 1167:--+ chancellor.
see HEBREW for 01167
בְּעֵל (be.el) — commander.
owner, lord
Aramaic of ba.al (בַּעַל ": master" H1167)
Adj — Noun common · both singular constructANcbsc
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…
טְעֵם (t`em) refers to taste and judgment, encompassing both subjective and objective aspects. It can also denote a command or report. The word is derived from related roots, indicating a range of meanings that includes flavor, wisdom, and decree.
טְעֵם 30 n.m. taste, judgment, command
base
H2942 טְעֵם, טַעַם
2942 t`em teh-ame'
(Aramaic) from 2939, and equivalent to 2941; properly,
flavor; figuratively, judgment (both subjective and
objective); hence, account (both subj. and obj.):--+
chancellor, + command, commandment, decree, + regard, taste,
wisdom.
see HEBREW for 02939
see HEBREW for 02941
טְעֵם (te.em) — command.
1) report, taste
1a) taste
1b) report
ANcbsa — Noun common · both singular absoluteANcbsa
שִׁמְשַׁי (Shimshay) is a proper name meaning 'sunny.' It refers to a man mentioned in the context of the Exile and Return, specifically in Ezra 4:8, where he serves as a scribe for Rehum, the satrap of Judea under Persian rule. The name is derived from the root related to 'sun' (H8122).
שִׁמְשַׁי n.pr.m.
base
H8124 שִׁמְשַׁי
8124 Shimshay shim-shah'-ee
(Aramaic) from 8122; sunny; Shimshai, a
Samaritan:--Shimshai.
see HEBREW for 08122
שִׁמְשַׁי (shim.shay) — Shimshai.
A man living at the time of Exile and Return, first mentioned at Ezr.4.8
§ Shimshai = "sunny"
the scribe for Rehum, the satrap of Judea for the Persian government
Adj | N-proper — Conjunction · noun proper masculineAC/Npm
shim'-shi, shim'-sha-i (shimshay; Codex Vaticanus Samasa, Samae, Sameais Samesa; Codex Alexandrinus Samsai; Lucian, Samaias, throughout; in 1 Esdras 2:17 he is called "Semellius," the Revised Version (British and American) "Samellius"; a number of explanations of this name have been offered, but no one has been generally favored. One conjecture traces it to an Old Iranian caritative sh-sh-m-y conformed to shamash; another prefers the Old Bactrian simezhi = simaezhi; compare BDB, under the word The name looks as though it were derived from shemesh, "the sun"): A state secretary who, with REHUM (which see) and others, wrote to Artaxerxes to persuade him to prohibit the rebuilding of the temple (Ezr 4:8,9,17,23).
Horace J. Wolf
Shimshai
The shining one, or sunny, the secretary of Rehum the chancellor, who took part in opposing the rebuilding of the temple after the Captivity (Ezra 4:8, 9, 17-23).
my son
→ A scribe Ezr 4:8,9,17,23
סָפִר (sāpir) refers to a scribe or secretary, used in both secular and sacred contexts. It is derived from a related term, סֹפֵר (sofer), which also means secretary. The word appears in Aramaic and is linked to the concept of writing or recording.
[סָפִר] n.m. secretary, scribe
base
H5613 סָפִר, סָפֵר
5613 capher saw-fare'
(Aramaic) from the same as 5609; a scribe (secular or
sacred):--scribe.
see HEBREW for 05609
סָפִר (sa.pher) — scribe.
scribe, secretary
Aramaic of so.pher (סֹפֵר "secretary" H5608B)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
In the earlier Hebrew writings, was one skilled in writing and accounts, Ex 5:6 Jud 5:14 Jer 52:25; the person who communicated to the people the commands of the king, like the modern Secretary of State, 2Sa 8:17 20:25. In the later times of the Old Testament, especially after the captivity, and in the New Testament, a scribe is a person skilled in the Jewish law, a teacher or interpreter of the law. So Ezra was "a ready scribe in the laws of Moses," Ezr 7:6 1Ch 27:32. The scribes of the New Testament were a class of men educated for the purpose of preserving and…
כְּתַב (kethab) means 'to write' and is related to the Aramaic term for writing. The entries indicate its use in the P'al form, suggesting both the act of writing and the state of being written. It is connected to the Hebrew root found in H3789.
כְּתַב vb. write
Pe.
Pe‛îl thus (it) was written
base
H3790 כְּתַב
3790 kthab keth-ab'
(Aramaic) corresponding to 3789:--write(-ten).
see HEBREW for 03789
כְּתַב (ke.tav) — to write.
1) to write
1a) (P'al) to write, to be written
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
אִגְּרָא (iggra) is an Aramaic word meaning 'letter' or 'missive,' derived from Persian. It appears in the later books of the Old Testament and is related to the Hebrew word for 'letter' (אִגֶּ֫רֶת, H0107). The entries consistently describe it as a form of written communication.
אִגְּרָא n.f. letter-missive
base
H104 אִגְּרָא
104 'iggra' ig-er-aw'
(Aramaic) of Persian origin; an epistle (as carried by a
state courier or postman):--letter.
אִגְּרָא (ig.g.ra) — letter.
letter, missive (Aramaic loan-word used in last OT books)
Aramaic of ig.ge.ret (אִגֶּ֫רֶת "letter" H0107)
Adj — Noun common · feminine singular absoluteANcfsa
let'-er.
See EPISTLE.
Letter
In Rom. 2:27, 29 means the outward form. The “oldness of the letter” (7:6) is a phrase which denotes the old way of literal outward obedience to the law as a system of mere external rules of conduct. In 2 Cor. 3:6, “the letter” means the Mosaic law as a written law. (See WRITING.)
The Hebrew word חַד (*chad*) means 'one' and can function as both a numeral and an indefinite article. It is derived from a related Aramaic term and conveys the idea of singularity or being first. The entries indicate its use in various contexts, including as an adverb meaning 'at once'.
H2298 חַד
2298 chad khad
(Aramaic) corresponding to 2297; as card. one; as article
single; as an ordinal, first; adverbially, at once:--a, first,
one, together.
see HEBREW for 02297
חַד (chad) — one.
1) one (number)
1a) one
1b) a (indefinite article)
Adj — AdjAAcbsa
wun.
See NUMBER.
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 — PrepositionAR
kon-surn'-ing:
The Revised Version (British and American) makes frequent changes, such as "for," "as for," "from," "about," for "concerning"; "concerning" instead of "for," "of," "over," "in," "against," etc. Some of the other changes are, "unto that which is good" for "concerning" (Ro 16:19), "concerning" instead of "because of" (Jer 23:9), for "the miracle of" (Mr 6:52); for "with" (Mr 10:41), for "of the Lord" (Ac 18:25), "concerning Jesus" (diferent text), "by way of disparagement" (2Co 11:21), instead of "concerning reproach"; "Why askest thou me concerning…
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 — Noun properANpl
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…
אַרְתַּחְשַׁשְׂתָּא (Artachshashta) refers to Artaxerxes, a title used for several Persian kings, specifically the son and successor of Xerxes who ruled from 465-424 BC. The name is associated with the time of the Exile and Return, first mentioned in Ezra 4:7 and Ezra 6:14, and is thought to mean 'I will make the spoiled to boil: I will stir myself (in) winter.'
אַרְתַּחְשַׁשְׂתָּא n.pr.m. Artaxerxes
base
אַרְתַּחְשַׁשְׂתְּא n.pr.m. of king
base
H783a אַרְתַּחְשַׁשְׂתָּא Artaxerxes H783b אַרְתַּחְשַׁשְׂתְּא of king
783 'Artachshashta' ar-takh-shash-taw'
or mArtachshasht {ar-takh- shasht'}; or by permutation
gArtachshactu {ar-takh-shast'}; of foreign origin;
Artachshasta (or Artaxerxes), a title (rather than name) of
several Persian kings:--Artaxerxes.
אַרְתַּחְשַׁשְׂתָּא (ar.tach.shash.ta) — Artaxerxes.
A man living at the time of Exile and Return, first mentioned at Ezr.6.14
Also named: ar.tach.shash.ta (אַרְתַּחְשַׁשְׂתְּא "Artaxerxes" H0783)
§ Artaxerxes = "I will make the spoiled to boil: I will stir myself (in) winter"
son and successor of Xerxes as emperor of Persia, 465-424 BC
אַרְתַּחְשַׁשְׂתְּא (ar.tach.shash.ta) — Artaxerxes.
A man living at the time of Exile and Return, first mentioned at Ezr.4.7
Aramaic of ar.tach.shash.ta (אַרְתַּחְשַׁשְׂתָּא "Artaxerxes" H0783H)
§ Artaxerxes = "I will make the spoiled to boil: I will stir myself (in) winter"
son and successor of Xerxes as emperor of Persia, 465-424 BC
אַרְתַּחְשַׁשְׂתְּא (ar.tach.shash.ta) — Artaxerxes.
A man living at the time of Exile and Return, first mentioned at Ezr.6.14
Adj | N-proper — Preposition · noun proper masculineAR/Npm
ar-taks-urk'-sez (Artaxerxes): Is the Greek and Latin form of one, and perhaps of two or three kings of Persia mentioned in the Old Testament.
(1) All are agreed that the Artaxerxes at whose court Ezra and Nehemiah were officials is Artaxerxes I, the son of Xerxes, commonly called Longimanus, who reigned from 465 to 424 BC. This Artaxerxes was the third son of Xerxes and was raised to the throne by Artabanus, the murderer of Xerxes. Shortly after his accession, Artaxerxes put his older brother Darius to death; and a little later, Artabanus, who perhaps aimed to make himself king, was killed. Hystaspes, the second brother, who seems to have been satrap of Bactria at the time of his father's death, rebelled, and after two battles was deprived of his power and probably of his life. The reign of Artaxerxes was further disturbed by the revolt of Egypt in 460 BC, and by that of Syria about 448…
Artaxerxes
The Greek form of the name of several Persian kings. (1.) The king who obstructed the rebuilding of the temple (Ezra 4:7). He was probably the Smerdis of profane history.
(2.) The king mentioned in Ezra 7:1, in the seventh year (B.C. 458) of whose reign Ezra led a second colony of Jews back to Jerusalem, was probably Longimanus, who reigned for forty years (B.C. 464-425); the grandson of Darius, who, fourteen years later, permitted Nehemiah to return and rebuild Jerusalem.
(the great warrior). The first Artaxerxes is mentioned in (Ezra 4:7) and appears identical with Smerdis, the Magian impostor and pretended brother of Cambyses, who usurped the throne B.C. 522, and reigned eight months. In (Nehemiah 2:1) we have another Artaxerxes. We may safely identify him with Artaxerxes Macrocheir or Longimanus, the son of Xerxces, who reigned B.C. 464-425.
Great king, the name or title of several kings of Persia.
1. It is given in Ezr 4:7-24, to Smerdis the Magian, who usurped the throne after the death of Cambyses, B. C. 522, pretending to be Smerdis, the son of Cyrus, whom Cambyses had put to death. His usurped power was used, at the rebuilding of the temple. He was murdered, after a reign of eight months, and was succeeded by Darius son of Hystaspes.
2. The king of this name mentioned in Ezr 7:1-28, is most probably Artaxerxes Longimanus, the son and successor of Xerxes, who ascended the throne B. C. 425, after a mild reign of thirty-nine years. In the seventh year of his reign, Ezra led a second company of the Jewish exiles back to Jerusalem. In the twentieth year of Artaxerxes Longimanus, Nehemiah was sent to Jerusalem as governor…
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 | Art — Noun common both singular determined · particleANcbsd/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…
כְּנֵ֫מָא (knema') is an Aramaic adverb meaning 'thus' or 'so.' It conveys a sense of manner or way of doing something, often used to introduce a statement or explanation. The entries consistently highlight its use in a similar context, with no significant disagreement among the lexicons.
כְּנֵ֫מָא adv. accordingly, as follows
base
H3660 כְּנֵ֫מָא
3660 knema' ken-ay-maw'
(Aramaic) corresponding to 3644; so or thus:--so, (in) this
manner (sort), thus.
see HEBREW for 03644
כְּנֵ֫מָא (ke.ne.ma) — thus.
thus, so, accordingly, as follows
Adj — AdverbAD