Ezra 4:9 — Word Study
WLCאֱדַ֜יִן רְח֣וּם בְּעֵל־ טְעֵ֗ם וְשִׁמְשַׁי֙ סָֽפְרָ֔א וּשְׁאָ֖ר כְּנָוָתְה֑וֹן דִּ֠ינָיֵא וַאֲפַרְסַתְכָיֵ֞א טַרְפְּלָיֵ֣א אֲפָֽרְסָיֵ֗א אַרְכְּוָיֵ֤א בָבְלָיֵא֙ שֽׁוּשַׁנְכָיֵ֔א דֶּהָיֵ֖א עֵלְמָיֵֽא׃
BSAFrom RehumRᵉchûwm [having authority] the commanderbᵉʻêl ShimshaiShimshay [a secretary] the scribeçâphêr and the restshᵉʼâr of their associateskᵉnâth [companions, fellow officials] the judgesDîynay△ [rulers of a province] and officialsʼĂpharçᵉkay [governors, those in charge] over TripolisṬarpᵉlay△ [a city in Persia] PersiaʼĂphârᵉçay△ [a region, the land of the Persians] ErechʼArkᵉvay△ [an important city, Archevite territory] and BabylonBablîy△ [a city and empire, a center of confusion] the ElamitesʻAlmîy△ [inhabitants of Elam, a distinct people group] of SusaShûwshankîy△ [the city of lilies, Shushan]
| Greek | English | Parsing |
|---|---|---|
| אֱדַ֜יִן | then | Adverb |
| 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 |
| וּשְׁאָ֖ר | and [the] rest of | Conjunction, noun common both singular construct |
| כְּנָוָתְה֑וֹן | associates their | Noun common feminine plural construct, suffix |
| דִּ֠ינָיֵא | Dinay the | Noun common masculine plural determined, particle |
| וַאֲפַרְסַתְכָיֵ֞א | and officials the | Conjunction, noun common masculine plural determined, particle |
| טַרְפְּלָיֵ֣א | Tarpelites the | Noun common masculine plural determined, particle |
| אֲפָֽרְסָיֵ֗א | Sipparites the | Noun common masculine plural determined, particle |
| אַרְכְּוָיֵ֤א | Erechites the | Noun gentilic masculine plural determined, particle |
| בָבְלָיֵא֙ | Babylonians the | Noun gentilic masculine plural determined, particle |
| שֽׁוּשַׁנְכָיֵ֔א | Susanchites the | Noun gentilic masculine plural determined, particle |
| דֶּהָיֵ֖א | Dehavites the | Noun gentilic masculine plural determined, particle |
| עֵלְמָיֵֽא׃ | Elamites the | Noun gentilic masculine plural determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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, |
| KJV | Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites, |
| ASV | then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions, the Dinaites, and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites, |
| YLT | Then Rehum counsellor, and Shimshai scribe, and the rest of their companions, Dinaites, and Apharsathchites, Tarpelites, Apharsites, Archevites, Babylonians, Susanchites, (who are Elamites), |
| WEB | Then Rehum the chancellor, Shimshai the scribe, and the rest of their companions, the Dinaites, and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites, |
| BBE | The letter was sent by Rehum, the chief ruler, and Shimshai the scribe and their friends; the Dinaites and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites, |
Where they part company is in the details of the officials listed — see How Translations Differ.
The verse lists several officials and their regions, creating a structured hierarchy of opposition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
8 of 17 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 4:9
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 — Opposition to the Rebuilding of Jerusalemgenerated
Ezra 4:9 identifies key figures who opposed the rebuilding of Jerusalem. This verse is part of a letter sent to King Artaxerxes, detailing the officials involved in the opposition. The context highlights the challenges faced by the Jewish people during their return from exile and their efforts to restore their homeland, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 17:24–30 | Then the king of Assyria brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the towns of Samaria to replace the Israelites. They took possession of Samaria and lived in its towns. |
| 2 | Ezra 5:6 | This is the text of the letter that Tattenai the governor of the region west of the Euphrates, Shethar-bozenai, and their associates, the officials in the region, sent to King Darius. |
| 3 | Ezra 6:6 | Therefore Darius decreed: To Tattenai governor of the region west of the Euphrates, Shethar-bozenai, and your associates and officials in the region: You must stay away from that place! |
| 4 | Esther 1:2 | In those days King Xerxes sat on his royal throne in the citadel of Susa. |
| 5 | Esther 2:3 | and let the king appoint commissioners in each province of his kingdom to assemble all the beautiful young women into the harem at the citadel of Susa. Let them be placed under the care of Hegai, the king’s eunuch in charge of the women, and let them be given beauty treatments. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — רְחוּם, re.Chumgenerated
The name רְחוּם (*Rehum*) is a proper noun referring to a Persian official, meaning 'compassion.' It signifies a commander who played a significant role in opposing the rebuilding of Jerusalem, as noted in Ezra 4:8. The parsing indicates it is a masculine noun, emphasizing its status as a name.
Rehum's role as a commander suggests authority and leadership, which aligns with the context of the opposition to the Jewish restoration efforts. The name is also associated with gentleness, though its application here reflects a more adversarial position.
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.
Sentence Structuregenerated
The main clause is governed by the phrase אֱדַ֜יִן, then, indicating a sequential action. The structure lists the officials in a series, emphasizing their roles in the opposition.
The sentence organizes the officials into a clear hierarchy, starting with Rehum and Shimshai, followed by the rest of their associates. This structure highlights the collective opposition to the rebuilding efforts.
Septuagint Backgroundgenerated
The Septuagint translates רְחוּם as ραουμ, maintaining the reference to the same official. This choice suggests continuity in the character's role across translations.
The LXX reflects a similar understanding of the context, though it may differ in word order and additional details not present in the Hebrew.
In plain words — the whole versegenerated
Ezra 4:9 identifies Rehum the commander and Shimshai the scribe as key figures opposing the rebuilding of Jerusalem, along with their associates, who included judges and officials from various regions.
Frequently Asked Questionsgenerated
Rehum was a Persian official who opposed the rebuilding of Jerusalem, as mentioned in Ezra 4:8.
Shimshai was a scribe who assisted Rehum in writing the letter against the rebuilding efforts.
The Elamites were inhabitants of Elam, a region mentioned in the Bible, representing a distinct people group.
This verse highlights the opposition faced by the Jewish people during their efforts to restore Jerusalem after the exile.
Reflection Questionsgenerated
- What can we learn from the opposition faced by the Jewish people in their efforts to rebuild Jerusalem?
- How do the roles of Rehum and Shimshai reflect the political dynamics of the time?
- In what ways can we see parallels between historical opposition and challenges faced in our own lives?
- How does understanding the context of this verse enhance our comprehension of the book of Ezra?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 4:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions,.... who all signed the letter; namely, the governors of the following nations; the Dinaites, the
Read John Gill on Ezra 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the
Read Robert Jamieson on Ezra 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSeveral people thus called from the several places of that vast Assyrian empire, from whence they were fetched, and who were united together into one body, and sent as one colony by the Assyrian monarchs into these parts.
Read Matthew Poole on Ezra 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 4:9 Then [wrote] Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, [and] the Elamites,Ver. 9. The Dinaites, the Apharsathchites, the Tarpelites] This was not unity, but conspiracy, of a rabble of rebels against God and his people. So Psalms 83:5-6, &c., "They have consulted together with one consent: they are confederate against thee: the tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes," &c. A whole legion of devils could agree to enter into one poor man, to vex him; and to act as one in that possession.
Read John Trapp on Ezra 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Then wrote . . .—This verse and the following give the general superscription of the letter which the Persian officials wrote for the Samaritans: introduced, however, in a very peculiar manner, and to be followed by another introduction in Ezra 4:11. Of the names by which the Samaritans think fit to distinguish themselves the Apharsites and Dehavites are Persians; the Babylonians the original races of Babylon, Cuthah and Ava (2 Kings 17:24); the Susanchites are from Susa; the Apharsathchites, probably the Pharathia-kites, a predatory people of Media; the Archevites, inhabitants of Erech (Genesis 10:10). The Dinaites and Tarpelites can be only conjecturally identified.
Read Charles John Ellicott on Ezra 4 →CambridgeThe Cambridge Bible for Schools and Colleges9. then wrote &c.] Although Ezra 4:8 ends with ‘in this sort’, the actual copy of the letter is not given until Ezra 4:11. Ezra 4:9-10 describe more minutely the senders, whose names were perhaps attached to the letter. Nine of the nationalities from which the Samaritan colonists had been drawn are here mentioned by name; and the existence of many other varieties is implied in Ezra 4:10. Scholars have been able approximately to identify the names. the Dinaites] are probably the ‘Dayani’, a tribe mentioned in the inscriptions of Tiglath-pilesar and other Assyrian kings as inhabiting Western Armenia. If this identification be correct, it illustrates the very different sources from which…
Read Cambridge on Ezra 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThese verses form the superscription or address of the letter (Ezra 4:11, etc.) sent to Artaxerxes.
Read Albert Barnes on Ezra 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Of the names here given to the colonists according to the various cities or provinces of the Assyrian empire, the Dinaites, Apharsathchites, Tarpelites, and Apharsites are otherwise unknown.
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
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,
Then Rehum the chancellor, Shimshai the scribe, and the rest of their companions, the Dinaites, and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites,
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,
From Rehum the commander, Shimshai the scribe, and the rest of their colleagues – the judges, the rulers, the officials, the secretaries, the Erechites, the Babylonians, the people of Susa (that is, the Elamites),
Tyndale line
Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites,
then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions, the Dinaites, and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites,
then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites,
Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dianites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites,
Then wrote Rehum the chauncelour, and Shimshai the scribe, and their companions Dinaie, and Apharsathcaie, Tarpelaie, Apharsaie, Archeuaie, Bablaie, Shushanchaie, Dehaue, Elmaie,
Strictly literal
Rehum the chancellor, and Shimshai the scribe, and the rest of their companions, the Dinaites, and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites,
Then Rehum counsellor, and Shimshai scribe, and the rest of their companions, Dinaites, and Apharsathchites, Tarpelites, Apharsites, Archevites, Babylonians, Susanchites, (who are Elamites),
Then Rehum counselor, and Shimshai scribe, and the rest of their companions, Dinaites, and Apharsathchites, Tarpelites, Apharsites, Archevites, Babylonians, Susanchites (who are Elamites),
Then [wrote] Rechum the counsellor, and Shimshai the scribe, and the rest of their companions, from Din, and Apharsathach, Tarpel, Apharass, Erech, Babylon, Shushan, Dehav, and 'Elam,
Then Rehum, Shimshai, and their companions, who were judges and other officers in the government, the Persians, men from Erech and Babylon, and the men from Susa (that is, the Elamites)—they wrote a letter—
From the Latin
Reum Beelteem, and Samsai the scribe and the rest of their counsellors, the Dinites, and the Apharsathacites, the Therphalites, the Apharsites, the Erchuites, the Babylonians, the Susanechites, the Dievites, and the Elamites,
Simplified
This comes from Rehum the officer in command, Shimshai the scribe, and fellow officers: the judges and officials and those in charge of Persia, Erech and Babylon, the Elamites of Susa,
The letter was sent by Rehum, the chief ruler, and Shimshai the scribe and their friends; the Dinaites and the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Shushanchites, the Dehaites, the Elamites,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text lists the same officials as in the Hebrew, while the Septuagint matches 14 of the 17 words in the verse. The Dead Sea Scrolls show partial restoration, indicating some textual consistency but with significant gaps.
אֱדַ֜יִן רְח֣וּם בְּעֵל־ טְעֵ֗ם וְשִׁמְשַׁי֙ סָֽפְרָ֔א וּשְׁאָ֖ר כְּנָוָתְה֑וֹן דִּ֠ינָיֵא וַאֲפַרְסַתְכָיֵ֞א טַרְפְּלָיֵ֣א אֲפָֽרְסָיֵ֗א אַרְכְּוָיֵ֤א בָבְלָיֵא֙ שֽׁוּשַׁנְכָיֵ֔א דֶּהָיֵ֖א עֵלְמָיֵֽא׃
14 of the 17 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.
[ספר] [א] [ושאר] כנות׳הון דיני [א] [ואפרסתכי] [א] [טרפלי] [א] [אפרסי] [א] [ארכוי] [בבלי] [א] [שושנכי] [א] [ד] [הוא] עלמי א
1 word on the leather — 3 partly restored, 17 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezra 4:9
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.
The Hebrew word אֱדַ֫יִן (*edayin*) is an Aramaic adverb meaning 'then' or 'thereupon.' It indicates a point in time, often used to refer to a sequence of events. The entries suggest it is derived from the word for 'then' in Hebrew, אָז (*az*).
אֱדַ֫יִן 57 adv. then, thereupon
base
H116 אֱדַ֫יִן
116 'edayin ed-ah'-yin
(Aramaic) of uncertain derivation; then (of time):--now,
that time, then.
אֱדַ֫יִן (e.da.yin) — then.
then, afterwards, thereupon, from that time
Aramaic of az (אָז "then" H0227A)
AD — AdverbAD
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…
שְׁאָר (sh'ar) refers to a remainder or rest, derived from a related Aramaic term. It encompasses the idea of what is left over or remaining, and is associated with the concept of residue. The word is linked to Strong's H7605, which also denotes 'remnant'.
שְׁאָר n.m. rest, remainder
base
H7606 שְׁאָר
7606 sh'ar sheh-awr'
(Aramaic) corresponding to 7605:--X whatsoever more,
residue, rest.
see HEBREW for 07605
שְׁאָר (she.ar) — remainder.
rest, remainder
Aramaic of she.ar (שְׁאָר "remnant" H7605)
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כְּנָת (knath) means 'associate' or 'companion' in Aramaic. It is derived from a related term, כְּנָת (ke.nat), which also conveys the idea of companionship. The entries consistently emphasize its meaning as an associate, with no significant disagreements noted among the lexicons.
[כְּנָת] n.m. associate
base
H3675 כְּנָת
3675 knath ken-awth'
(Aramaic) corresponding to 3674:--companion.
see HEBREW for 03674
כְּנָת (ke.nat) — associate.
companion, associate
Aramaic of ke.nat (כְּנָת "associate" H3674)
Adj | Suff — Noun common feminine plural construct · suffixANcfpc/Sp3mp
דִּינָיֵא (Diynay) refers to a Dinaite, an inhabitant of an unknown province in Assyria, and is associated with the term for 'judge.' It appears in Ezra 4:9, where it is mentioned in the context of a list of officials.
דִּינָיֵא n.pr.gent. (?) Ezr 4:9
ref
H1784 דִּינָיֵא, דִּינַי
1784 Diynay dee-nah'-ee
(Aramaic) partial from uncertain primitive; a Dinaite or
inhabitant of some unknown Assyria province:--Dinaite.
דִּינָיֵא (di.nay) — judge.
Dinaites or "judges", only mentioned at Ezr.4.9;
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
The Hebrew word אֲפָֽרְסְכָיֵא (H671) refers to an unknown Assyrian tribe, the Apharsekites or Apharsathchites. It is noted as potentially an official title or a designation for governors. Lexicons suggest varying interpretations, with some viewing it as a gentilic term while others consider it an official title.
אֲפָֽרְסְכָיֵא = אֲפָֽרְסַתְּכָיֵא (acc. to most)
base
אֲפָֽרְסַתְּכָיֵא 4:9, n.pr.pl.gent., so most hitherto, and still (Persians), but many moderns think official title
ref
H671a אֲפָֽרְסְכָיֵא = אֲפָֽרְסַתְּכָיֵא (acc. to most) H671b אֲפָֽרְסַתְּכָיֵא n. pr. pl. gent., so most hitherto, but many moderns think official title
671 'Apharckay af-ar-sek-ah'ee
(Aramaic) or fApharcathkay (Aramaic) {af-ar-sath-kah'ee}; of
foreign origin (only in the plural); an Apharsekite or
Apharsathkite, an unknown Assyrian tribe:--Apharsachites,
Apharasthchites.
אֲפָֽרְסְכָיֵא (a.phar.se.khay) — governors.
Apharsachites = "as causers of division (?)" Apharsathchites = "I will divide the deceivers (?)"
1) (CLBL) an unknown office
2) (BDB) perhaps an office or an official
3) (TWOT)
3a) a people
3b) perhaps a title of an official
Also named: a.phar.sat.te.khay (אֲפָֽרְסַתְּכָיֵא "govenors" H0671B)
אֲפָֽרְסַתְּכָיֵא (a.phar.sat.te.khay) — govenors.
Aramaic of a.phar.se.khay (אֲפָֽרְסְכָיֵא "governors" H0671A)
§ Apharsachites = "as causers of division (?)" Apharsathchites = "I will divide the deceivers (?)"
1) (CLBL) an unknown office
2) (BDB) perhaps an office or an official
3) (TWOT)
3a) a people
3b) perhaps a title of an official
Adj | N-mp | Art — Conjunction · noun common masculine plural determined · particleAC/Ncmpd/Ta
טַרְפְּלָיֵא (Tarplay) refers to the Tarpelites, a group of Assyrian colonists mentioned in Ezra 4:9. The term is derived from a foreign name and is associated with inhabitants of Tarpel, a location in Assyria. There is some uncertainty about the identity of these people, with one lexicon suggesting it means 'they of the fallen (or wondrous) mountain.'
טַרְפְּלָיֵא n.pr.gent. so most, Ezr 4:9
ref
H2967 טַרְפְּלָיֵא, טַרְפְּלַי
2967 Tarplay tar-pel-ah'-ee
(Aramaic) from a name of foreign derivation; a Tarpelite
(collectively) or inhabitants of Tarpel, a place in
Assyria:--Tarpelites.
טַרְפְּלָיֵא (tar.pe.lay) — officials.
§ Tarpelites = "they of the fallen (or wondrous) mountain"
the group of Assyrian colonists who were planted in the cities of Samaria after the captivity of the northern kingdom of Israel; identity uncertain
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
A race of Assyrian colonists who were planted int he cites of Samaria after the captivity of the northern kingdom of Israel. (Ezra 4:9) They have not been identified with any certainty.
אֲפָֽרְסָיֵא refers to the Apharsites, a group associated with an unknown region of Assyria, mentioned in Ezra 4:9. The term is derived from a foreign origin and is noted in the plural form. Some sources suggest it may relate to Persia or imply a title of an official, though this is uncertain.
אֲפָֽרְסָיֵא n.pr.pl.gent. Ezr 4:9, Persians
ref
H670 אֲפָֽרְסָיֵא, אֲפָרְסַי
670 'Apharcay af-aw-re-sah'ee
(Aramaic) of foreign origin (only in the plural); an
Apherasite or inhabitant of an unknown region of Assyria:--
Apharsite.
אֲפָֽרְסָיֵא (a.pha.re.say) — Persia.
Persia or Apharsite = "causers of division (?)"
(CLBL) an unknown office
(TWOT) perhaps a title of an official
Another spelling of pa.ras (פָּרַס "Persia" H6539)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
אַרְכְּוָיֵ (Arkvay) refers to the people of Erech, an ancient city. The term is derived from the Aramaic word for Erech and is used in Ezra 4:9 to denote the Archevites, who are described as natives of this city. The entries consistently emphasize this connection to Erech.
אַרְכְּוָיֵ n.pr.gent. people of Erech;—pl. emph. Ezr 4:9
ref
H756 אַרְכְּוָיֵ, אַרְכְּוַי
756 'Arkvay ar-kev-ah'ee
(Aramaic) patrial from 751; an Arkevite (collectively) or
native of Erek:--Archevite.
see HEBREW for 0751
אַרְכְּוָיֵא (ar.ke.vay) — Erech.
Aramaic of e.rekh (אֶ֫רֶךְ "Erech" H0751)
§ Archevites = "lengthy"
a native of the city of Erech
Adj — Noun gentilic masculine plural determined · particleANgmpd/Ta
בָּֽבְלַי (Babliy) refers to something or someone from Babylon, specifically a Babylonian. It is derived from בָּבֶל (ba.vel), meaning Babylon, which is associated with confusion. The term appears in Ezra 4:9, where it is used to denote the Babylonians.
[בָּֽבְלַי] adj.gent. pl. emph. as subst. Ezr 4:9 the Babylonians.
ref
H896 בָּֽבְלַי, בַּבְלִי
896 Babliy bab-lee'
(Aramaic) patrial from 895; a Babylonian:--Babylonia.
see HEBREW for 0895
בָּֽבְלַי (bav.li) — Babylonian.
Group of ba.vel (בָּבֶ֫ל, בָּבֶל "Babylon" H0894)
§ Babylonian = "confusion (by mixing)"
Babylonian
Adj | Art — Noun gentilic masculine plural determined · particleANgmpd/Ta
bab-i-lo'-ni-anz: The inhabitants of BABYLONIA (which see). They were among the colonists planted in Samaria by the Assyrians (Ezr 4:9). "The likeness of the Babylonians in Chaldea" (Eze 23:15) refers to the pictures which were common on the walls of Babylonian palaces, and the reports of them being heard in Jerusalem, or copies of them seen there, awakened the nation's desire for these unknown lovers, which Judah had ample occasion to repent of (Eze 23:17,23; compare 2Ki 24).
the inhabitants of Babylon, a race of Shemitic origin, who were among the colonists planted in the cities of Samaria by the conquering Assyrian. (Ezra 4:9)
The Hebrew word שׁוּשַׁנְכָיֵא (*Shuwshankiy*) refers to the inhabitants of the city of Susa, also known as Susanchites. It is derived from the word for 'lily' and is noted in the context of Ezra 4:9. The entries indicate that it is a proper noun of foreign origin.
שׁוּשַׁנְכָיֵא n.pr.gent.pl. the Susians, people of Susa Ezr 4:9
ref
H7801 שׁוּשַׁנְכָיֵא, שׁוּשַׁנְכִי
7801 Shuwshankiy shoo-shan-kee'
(Aramaic) of foreign origin; a Shushankite (collectively) or
inhabitants of some unknown place in Assyrian:--Susanchites.
שׁוּשַׁנְכָיֵא (shu.shan.khi) — Susa.
Susanchites, of Shushan "lily"
the inhabitants of the city of Shushan or Susa
Another spelling of shu.shan (שׁוּשַׁן "Susa" H7800)
Adj | Art — Noun gentilic masculine plural determined · particleANgmpd/Ta
su-san'-kits (shushanekhaye').
See SHUSHANCHITES.
Susanchites
The inhabitants of Shushan, who joined the other adversaries of the Jews in the attempt to prevent the rebuilding of the temple (Ezra 4:9).
is found once only --in (Ezra 4:9) There can be no doubt that it designates either the inhabitants of the city Susa or those of the country --Susis or Susiana. Perhaps the former explanation is preferable.
→ The inhabitants of Samaria Ezr 4:9,10
דהוא Kt, דֵּהָיֵא Qr, most n.pr.gent. Ezr 4:9,
ref
H1723 דהוא, דֵּהָיֵא, דַּהֲוָא
1723 Dahava` dah-hav-aw'
(Aramaic) of uncertain derivation; Dahava, a people colonized
in Samaria:--Dehavites.
דֵּהָיֵא (da.ha.va) — Dehavite.
Also translated as "that is", only mentioned at Ezr.4.9;
§ Dehavites = "the sickly"
1) the name of a people or
2) that is, which is to say (simple particles)
ANgmpd/Ta — Noun gentilic masculine plural determined · particleANgmpd/Ta
Dehavites
Villagers, one of the Assyrian tribes which Asnapper sent to repopulate Samaria (Ezra 4:9). They were probably a nomad Persian tribe on the east of the Caspian Sea, and near the Sea of Azof.
mentioned only once in Scripture, (Ezra 4:9) among the colonists planted in Samaria after the completion of the captivity of Israel. They are probably the Dai or Dahi, mentioned by Herodotus (i. 125) among the nomadic tribes of Persia.
→ General scriptures concerning Ezr 4:9
עֵלְמָיֵא (Almiy) refers to an Elamite, an inhabitant of Elam, which is a region mentioned in the Old Testament. The term is derived from the name for Elam, עֵילָם (Elam), and appears in Ezra 4:9. The entries consistently define it as relating to the people of Elam.
עֵלְמָיֵא n.gent.pl. Elamites;—Ezr 4:9.
ref
H5962 עֵלְמָיֵא, עַלְמִי
5962 `Almiy al-mee'
(Aramaic) patrial from a name corresponding to 5867
contracted; an Elamite or inhabitant of Elam:--Elamite.
עֵלְמָיֵא (al.mi) — Elamite.
Aramaic of e.lam (עֵילָם "Elam" H5867A)
§ Elamites, of Elam "their heaps"
a native of Elam
Adj | Art — Noun gentilic masculine plural determined · particleANgmpd/Ta
This word is found only in (Ezra 4:9) The Elamites were the original inhabitants of the country called Elam; they were descendants of Shem, and perhaps drew their name from an actual man Elam. (Genesis 10:22)