Ezra 5:6 — Word Study
WLCפַּרְשֶׁ֣גֶן אִ֠גַּרְתָּא דִּֽי־ שְׁלַ֞ח תַּתְּנַ֣י׀ פַּחַ֣ת עֲבַֽר־ נַהֲרָ֗ה וּשְׁתַ֤ר בּוֹזְנַי֙ וּכְנָ֣וָתֵ֔הּ אֲפַ֨רְסְכָיֵ֔א דִּ֖י בַּעֲבַ֣ר נַהֲרָ֑ה עַל־ דָּרְיָ֖וֶשׁ מַלְכָּֽא׃
BSAThis is the textparshegen [copy, transcript] of the letterʼiggᵉrâʼ [written message, epistle] thatdîy TattenaiTattᵉnay [official] the governorpechâh [prefect, ruler] of the region westʻăbar [province, territory] of the Euphratesnᵉhar [beyond the river, on the other side] Shethar-bozenaiShᵉthar Bôwzᵉnay [a Persian officer, companion] and their associateskᵉnâth [companions, fellow officials] the officialsʼĂpharçᵉkay [governors, leaders] in the regionʻăbar [province, district] sentshᵉlach [dispatched, conveyed] toʻal Kingmelek [monarch, ruler] DariusDârᵉyâvêsh [a title for Persian kings, Darius the Mede]
| Greek | English | Parsing |
|---|---|---|
| פַּרְשֶׁ֣גֶן | copy of | Noun common, both singular construct |
| אִ֠גַּרְתָּא | letter the | Noun common feminine singular determined, particle |
| דִּֽי־ | which | Conjunction |
| שְׁלַ֞ח | he sent | Verb, Qal, perfect third person masculine singular |
| תַּתְּנַ֣י׀ | Tattenai | Noun proper masculine |
| פַּחַ֣ת | [the] governor of | Noun common, feminine singular construct |
| עֲבַֽר־ | [the] region beyond | Noun common, both singular construct |
| נַהֲרָ֗ה | river the | Noun common both singular determined, particle |
| וּשְׁתַ֤ר | and Shethar- | Conjunction, noun proper masculine |
| בּוֹזְנַי֙ | Bozenai | Noun proper masculine |
| וּכְנָ֣וָתֵ֔הּ | and associates his | Conjunction, noun common feminine plural construct, suffix |
| אֲפַ֨רְסְכָיֵ֔א | officials the | Noun common masculine plural determined, particle |
| דִּ֖י | who | Conjunction |
| בַּעֲבַ֣ר | [were] in [the] region beyond | Preposition, noun common both singular construct |
| נַהֲרָ֑ה | river the | Noun common both singular determined, particle |
| עַל־ | to | Preposition |
| דָּרְיָ֖וֶשׁ | Darius | Noun proper masculine |
| מַלְכָּֽא׃ | king the | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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. |
| KJV | ¶ The copy of the letter that Tatnai, governor on this side the river, and Shethar-boznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king: |
| ASV | The copy of the letter that Tattenai, the governor beyond the River, and Shethar-bozenai, and his companions the Apharsachites, who were beyond the River, sent unto Darius the king; |
| YLT | The copy of a letter that Tatnai, governor beyond the river, hath sent, and Shethar-Boznai and his companions, the Apharsachites who [are] beyond the river, unto Darius the king. |
| WEB | The copy of the letter that Tattenai, the governor beyond the River, and Shetharbozenai, and his companions the Apharsachites who were beyond the River, sent to Darius the king follows. |
| BBE | This is a copy of the letter which Tattenai, the ruler of the land across the river, and Shethar-bozenai and his friends the Apharsachites, living across the river, sent to Darius the king: |
Where they part company is in the rendering of אִגַּרְתָּא — see How Translations Differ.
The sentence has a main clause with several subordinate phrases detailing the sender and recipient, creating a complex structure that reflects the formal nature of the communication.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשְׁלַח
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 5:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Letter to King Dariusgenerated
Ezra 5:6 recounts the text of a letter sent by Tattenai, the governor of the region west of the Euphrates, along with Shethar-bozenai and their associates, to King Darius. This letter is significant as it addresses the rebuilding efforts of the Jewish people in Jerusalem, providing a formal communication to the king regarding their activities. The context shows the political dynamics during the period of the Exile and Return, highlighting the challenges faced by the Jewish community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 4:11–23 | (This is the text of the letter they sent to him.) To King Artaxerxes, From your servants, the men west of the Euphrates: |
| 2 | 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, |
| 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! |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — פַּרְשֶׁגֶן, par.She.gengenerated
The word פַּרְשֶׁגֶן (parshegen) is an Aramaic noun meaning 'copy' or 'transcript.' It refers to a written document, often used in official contexts to denote a precise duplication of a message or record. This term appears in significant legal or administrative texts, emphasizing its importance in communication.
The parsing indicates that it is a common noun in the singular construct form, suggesting it is used to denote a specific instance of a copy or written document, rather than a general concept.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term the text of the letter.
Sentence Structuregenerated
The main verb in this verse is שְׁלַח (he sent), which governs the entire sentence. The structure includes several noun phrases that provide details about the sender and the content of the letter.
The sentence's organization places the emphasis on the official nature of the communication, with the noun phrases detailing the participants and the subject matter, showing the hierarchical relationship between the governor and the king.
Septuagint Backgroundgenerated
The Septuagint translates פַּרְשֶׁגֶן as διασάφησις, meaning 'a written account' or 'explanation.' This choice reflects a broader interpretation of the document's purpose, suggesting it serves not just as a copy but as an explanation of the events.
This translation indicates a slight widening of the term's meaning, aligning it with the Greek understanding of formal communication.
In plain words — the whole versegenerated
Ezra 5:6 presents the text of a letter sent by Tattenai, the governor, along with Shethar-bozenai and their associates, to King Darius. This letter is important as it communicates the activities of the Jewish people in Jerusalem during their rebuilding efforts.
Frequently Asked Questionsgenerated
The letter was intended to inform King Darius about the rebuilding efforts of the Jewish people in Jerusalem and to seek his acknowledgment or support.
The letter was sent by Tattenai, the governor, along with Shethar-bozenai and their associates, who were officials in the region.
In this context, 'governor' refers to a high-ranking official who oversees a province or territory, indicating Tattenai's authority in the region.
This letter is part of the narrative that details the challenges and opposition faced by the Jewish community during their efforts to rebuild Jerusalem after the Exile.
Reflection Questionsgenerated
- What can we learn about the importance of formal communication in leadership from this letter?
- How do the roles of Tattenai and Darius reflect the political structure of the time?
- In what ways does this letter demonstrate the relationship between the Jewish community and the Persian authorities?
- What significance does the act of sending a letter hold in the context of governance and authority?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 5:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe copy of the letter that Tatnai, governor on this side the river, and Shetharboznai, and his companions the Apharsachites, which were on this side the river,.... Which is thought by some to be one
Read John Gill on Ezra 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe copy of the letter that Tatnai, governor on this side the river, and Shethar-boznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king: No JFB commentary on these verses.
Read Robert Jamieson on Ezra 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Apharsachites; a people so called, sent hither as a colony. As the other people, mentioned they seem to have had a greater power with Rehum and Shimshai that with these new officers, who made choice of other companions. Which were on this side the river, whereby they are distinguished from those of their brethren who yet continued in their native country beyond the river, and were not transplanted hither.
Read Matthew Poole on Ezra 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 5:6 The copy of the letter that Tatnai, governor on this side the river, and Shetharboznai, and his companions the Apharsachites, which [were] on this side the river, sent unto Darius the king:Ver. 6. The Apharsachites] That is, Persians, sent as deputies by the king of Persia, to see the peace kept, and good orders observed.
Read John Trapp on Ezra 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) The copy of the letter.—This letter of Tatnai is introduced much in the same way as Helium’s; but its dispassionateness and good faith are in striking contrast with the latter. Apharsachites.—Probably here the same as the Apharsites before, and suggesting some kind of Persian guard. But the reason of their introduction specifically here is obscure.
Read Charles John Ellicott on Ezra 5 →CambridgeThe Cambridge Bible for Schools and Colleges6. Tatnai, the governor on this side the river] R.V. Tattenai, the governor beyond the river, and Shethar-bozenai. See note on Ezra 5:3. the Apharsachites, which were on this side the river] R.V. the Apharsachites which were beyond the river. Who the Apharsachites of the ‘Abhar Nahara’ were is not known. Possibly the same as the ‘Apharsathcites’ of chap. Ezra 4:9 (where see note), represented officially by Shethar-bozenai, whose companions they are called.
Read Cambridge on Ezra 5 →Albert Barnes1798–1870Barnes' Notes on the BibleApharsachites, like Apharsites, and Apharsathchites Ezra 4:9, are thought by some to be forms of the word “Persians,” which is applied here generally to the foreign settlers in Samaria.
Read Albert Barnes on Ezra 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. The Apharsachites — This one tribe and class of the colonists are here put for all those mentioned in Ezra 4:9, just as the Hittites are apparently named for all the Canaanites in Joshua 1:4. See note there.
Read Daniel Denison Whedon on Ezra 5 →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
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.
The copy of the letter that Tattenai, the governor beyond the River, and Shetharbozenai, and his companions the Apharsachites who were beyond the River, sent to Darius the king follows.
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.
This is a copy of the letter that Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and his colleagues who were the officials of Trans-Euphrates sent to King Darius.
Tyndale line
¶ The copy of the letter that Tatnai, governor on this side the river, and Shethar-boznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king:
The copy of the letter that Tattenai, the governor beyond the River, and Shethar-bozenai, and his companions the Apharsachites, who were beyond the River, sent unto Darius the king;
The copy of the letter that Tattenai, the governor beyond the river, and Shethar-bozenai, and his companions the Apharsachites, which were beyond the river, sent unto Darius the king:
The copy of the letter that Tatnai, governor on this side of the river, and Shethar-boznai, and his companions the Apharsachites, who were on this side of the river, sent to Darius the king:
The copie of the letter, that Tatnai captaine beyond the Riuer, and Shether-boznai and his companions, Apharsechaie, (which were beyond the Riuer) sent vnto King Darius.
Strictly literal
The copy of the letter that Tatnai, governor on this side the river, and Shethar-boznai, and his companions the Apharsachites, who were on this side the river, sent to Darius the king.
The copy of a letter that Tatnai, governor beyond the river, hath sent, and Shethar-Boznai and his companions, the Apharsachites who [are] beyond the river, unto Darius the king.
The copy of a letter that Tatnai, governor beyond the river, has sent, and Shethar-Boznai and his companions, the Apharsachites who [are] beyond the river, to Darius the king.
A copy of the letter which Thathnai, the governor on this side of the river, and Shethar-bozenai, and his companions, the Apharsachites, who were on this side of the river, sent unto king Darius.
This is a copy of the letter of Tattenai, governor of the Province Beyond the River, and Shethar-Bozenai and his accociates in the Province Beyond the River, which they sent to Darius the king.
From the Latin
The copy of the letter that Thathanai governor of the country beyond the river, and Stharbuzanai, and his counsellors the Arphasachites, who dwelt beyond the river, sent to Darius the king.
Simplified
The following is a copy of the letter that Tattenai, the governor of the province west of the Euphrates, Shethar-bozenai, and their fellow officials, officials of the province, sent to King Darius.
This is a copy of the letter which Tattenai, the ruler of the land across the river, and Shethar-bozenai and his friends the Apharsachites, living across the river, sent to Darius the king:
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 on this verse, with 15 of the 18 words matched. However, the Septuagint's word order and articles differ, reflecting its unique syntactical structure.
פַּרְשֶׁ֣גֶן אִ֠גַּרְתָּא דִּֽי־ שְׁלַ֞ח תַּתְּנַ֣י׀ פַּחַ֣ת עֲבַֽר־ נַהֲרָ֗ה וּשְׁתַ֤ר בּוֹזְנַי֙ וּכְנָ֣וָתֵ֔הּ אֲפַ֨רְסְכָיֵ֔א דִּ֖י בַּעֲבַ֣ר נַהֲרָ֑ה עַל־ דָּרְיָ֖וֶשׁ מַלְכָּֽא׃
15 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 5:6
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.
פַּרְשֶׁ֫גֶן (parshegen) is an Aramaic word meaning 'copy.' It is derived from a related term that also means 'copy.' The entries consistently define it as a noun referring to a copy, with no significant disagreement among the lexicons.
פַּרְשֶׁ֫גֶן n.m. copy
base
H6573 פַּרְשֶׁ֫גֶן
6573 parshegen par-sheh'-ghen
(Aramaic) corresponding to 6572:--copy.
see HEBREW for 06572
פַּרְשֶׁ֫גֶן (par.she.gen) — copy.
copy
Aramaic of pat.she.gen (פַּתְשֶׁ֫גֶן "copy" H6572B)
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…
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 | Art — Noun common feminine singular determined · particleANcfsd/Ta
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.)
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
שְׁלַח (shlach) primarily means 'to send.' It can refer to the act of sending or being sent, with a focus on the P'al stem, which indicates a simple action. The word is connected to the Aramaic form and has a relationship with the Hebrew root found in H7971.
H7972 שְׁלַח
7972 shlach shel-akh'
(Aramaic) corresponding to 7971:--put, send.
see HEBREW for 07971
שְׁלַח (she.lach) — to send.
1) to send
1a) (P'al)
1a1) to send, send out
1a2) to be sent
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
תַּתְּנַי (Tattnay) refers to a Persian governor in Syria, mentioned in the context of the Exile and Return, specifically in Ezra 5:3. The name is derived from a term meaning 'gift.' Lexicons agree that Tattenai was an official who opposed the rebuilding of Jerusalem.
תַּתְּנַי n.pr.m. Pers. prefect in Syria
base
H8674 תַּתְּנַי
8674 Tattnay tat-ten-ah'-ee
of foreign derivation; Tattenai, a Persian:--Tatnai.
תַּתְּנַי (ta.te.nay) — Tattenai.
A man living at the time of Exile and Return, first mentioned at Ezr.5.3
§ Tatnai = "gift"
a Persian governor in Syria who opposed the rebuilding of Jerusalem
Adj — Noun proper masculineANpm
tat'-e-ni (tattenay, various forms in the Septuagint; the King James Version Tatnai, tat'ni, tat'na-i'): A Persian governor, who was the successor of Rehum in Samaria and some other provinces belonging to Judah, bordering on Samaria. He governed the provinces during the reign of Darius Hystaspis and Zerubbabel (Ezr 5:3,6; 6:6,13). He was friendly to the Jews, and when he heard adverse reports from Jerusalem he suspended judgment till he had investigated the matter on the ground, and then reported to the Persian government in a very moderate manner. In 1 Esdras 6:3,7,27; 7:1 he is called "Sisinnes."
S. L. Umbach
פֶּחָה (pechah) refers to a governor or captain, with roots in Aramaic. The term is linked to a similar word in Hebrew, indicating a position of authority. It appears in contexts related to governance, though specific verses are not provided.
פֶּחָה n.m. (Bab. or Pers.) governor
base
H6347 פֶּחָה
6347 pechah peh-khaw'
(Aramaic) corresponding to 6346:--captain, governor.
see HEBREW for 06346
פֶּחָה (pe.chah) — governor.
governor
Aramaic of pe.chah (פֶּחָה "governor" H6346)
Adj — Noun common · feminine singular constructANcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֲבַר (abar) refers to a region that is across or beyond. It is related to the Aramaic word for 'side' and is linked to the concept of being on the other side of something. The entries emphasize its geographical implications, but do not provide specific Old Testament references.
עֲבַר n.m. region across, beyond
base
H5675 עֲבַר
5675 `abar ab-ar'
(Aramaic) corresponding to 5676:--beyond, this side.
see HEBREW for 05676
עֲבַר (a.var) — beyond.
region beyond or across
Aramaic of e.ver (עֵ֫בֶר ": side" H5676)
Adj — Noun common · both singular constructANcbsc
be-yond': Found in the Hebrew only in its application to space and time, and for these ideas three words are employed: hale'ah (Ge 35:21) = "to the distance"; `abhar = "to go beyond" "to cross" derivative `ebher (Chald. `abhar) = "across," "beyond" (De 30:13; Jos 18:7; Jud 3:26; 1Sa 20:36; 2Ch 20:2; Ezr 4:17,20; Jer 25:22); and `al (Le 15:25) = "beyond the time." In the New Testament peran, is used to…
Beyond
When used with reference to Jordan, signifies in the writings of Moses the west side of the river, as he wrote on the east bank (Gen. 50:10, 11; Deut. 1:1, 5; 3:8, 20; 4:46); but in the writings of Joshua, after he had crossed the river, it means the east side (Josh. 5:1; 12:7; 22:7).
נְהַר (neh-har) means 'river' and is particularly associated with the Euphrates. It is derived from a root related to another word for river. The entries consistently emphasize its meaning as a river or stream, with no significant disagreement among lexicons.
נְהַר 14 n.m. river
base
H5103 נְהַר
5103 nhar neh-har'
(Aramaic) from a root corresponding to 5102; a river,
especially the Euphrates:--river, stream.
see HEBREW for 05102
נְהַר (ne.har) — River.
The River
Aramaic of pe.rat (פְּרָת "Euphrates" H6578)
נְהַר (ne.har) — river.
river
Aramaic of na.har (נָהָר "river" H5104H)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
riv'-er:
(1) The usual word is nahar (Aramaic nehar (Ezr 4:10, etc.)), used of the rivers of Eden (Ge 2:10-14), often of the Euphrates (Ge 15:18, etc.), of Abana and Pharpar (2Ki 5:12), the river of Gozan (2Ki 17:6), the river Chebar (Eze 1:1), the rivers (canals?) of Babylon (Ps 137:1), the rivers of Ethiopia (Isa 18:1; Ze 3:10). Compare nahr, the common Arabic word for "river."
River
(1.) Heb. ‘aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated “brook,” “river,” “stream,” but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).
(2.) Heb. nahal, in winter a “torrent,” in summer a “wady” or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).
These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter…
In the sense in which we employ the word viz. for a perennial stream of considerable size, a river is a much rarer object in the East than in the West. With the exception of the Jordan and the Litany, the streams of the holy land are either entirely dried up in the summer months converted into hot lanes of glaring stones, or else reduced to very small streamlets, deeply sunk in a narrow bed, and concealed from view by a dense growth of shrubs. The perennial river is called nahar by the Hebrews. With the definite article, "the river," it signifies invariably the Euphrates. (Genesis 31:21; Exodus 23:31; Numbers 24:6; 2 Samuel 10:16) etc. It is never applied to the fleeting…
This word answers in our Bible to various Hebrew terms, of which the principal are the following:
1. Yeor, an Egyptian word signifying river. It is always applied to the Nile and its various canals, except in Job 28:10 Da 12:5,6,7 2. Nahar, applied, like our word river, to constantly flowing streams, such as the Euphrates. In our version this word is sometimes rendered "flood," Jos 24:2,3, etc.
3. Nahal, a torrent-bed, or valley through which water flows in the rainy season only, Nu 34:5, etc; frequently rendered "brook," Nu 13:28 Job 6:15, etc. Such streams are to the…
שְׁתַר בּוֹזְנַי n.pr.m. Pers. official
base
H8370 שְׁתַר בּוֹזְנַי
8370 Shthar Bowznay sheth-ar' bo-zen-ah'-ee
of foreign derivation; Shethar-Bozenai, a Persian
officer:--Shethar-boznai.
שְׁתַר בּוֹזְנַי (she.tar bo.ze.nay) — Shethar-bozenai.
A man living at the time of Exile and Return, first mentioned at Ezr.5.3
§ Shethar-boznai = "star of splendour"
a Persian officer in the reign of Darius
Adj — Conjunction · noun proper masculineAC/Npm
she'-thar (~shethar]; Codex Vaticanus and Lucian, Sarsathaios; Codex Alexandrinus Sarestheos): One of the "seven princes" at the court of Ahasuerus (Es 1:14); these princes "sat first in the kingdom" and had the right of entrance to the king's presence at any time, except when he was in the company of one of his wives. (According to Marquart, Fund., 69, Shethar comes from sh-r-sh-th-y with which the Persian siyatis, "joy," is to be compared.) The word has never really been satisfactorily explained; it is presumably Persian.
Shethar
A star, a prince at the court of Ahasuerus (Esther 1:14).
(Pers. a star), one of the seven princes of Persia and Media. (Esther 1:14) (B.C. 483.)
putrefied; searching
שְׁתַר בּוֹזְנַי n.pr.m. Pers. official
base
H8370 שְׁתַר בּוֹזְנַי
8370 Shthar Bowznay sheth-ar' bo-zen-ah'-ee
of foreign derivation; Shethar-Bozenai, a Persian
officer:--Shethar-boznai.
שְׁתַר בּוֹזְנַי (she.tar bo.ze.nay) — Shethar-bozenai.
A man living at the time of Exile and Return, first mentioned at Ezr.5.3
§ Shethar-boznai = "star of splendour"
a Persian officer in the reign of Darius
ANpm — Noun proper masculineANpm
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 | N-mp | Suff — Conjunction · noun common feminine plural construct · suffixAC/Ncfpc/Sp3fs
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 | Art — Noun common masculine plural determined · particleANcmpd/Ta
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
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)
ANcbsd/Ta — 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…
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
דָּֽרְיָ֫וֶשׁ (daryavesh) refers to 'Darius,' a name associated with several historical figures, particularly during the time of the Exile and Return. The entries identify Darius the Mede, the son of Ahasuerus, and Darius the son of Hystaspes, among others. The name means 'lord' and is first mentioned in Ezra 4:5 and Daniel 5:31.
דָּֽרְיָ֫וֶשׁ 15 n.pr.m.
Darius Hystaspis
‘Darius the Mede’
base
H1868 דָּֽרְיָ֫וֶשׁ, דָּֽרְיָוֵשׁ
1868 Daryavesh daw-reh-yaw-vaysh'
(Aramaic) corresponding to 1867:--Darius.
see HEBREW for 01867
דָּֽרְיָ֫וֶשׁ (dar.ya.vesh) — Darius.
A man living at the time of Exile and Return, first mentioned at Ezr.4.5
Aramaic of dar.ya.vesh (דָּֽרְיָ֫וֶשׁ "Darius" H1867H)
§ Darius = "lord"
1) Darius the Mede, the son of Ahasuerus, king of the Chaldeans, who succeeded to the Babylonian kingdom on the death of Belshazzar; probably the same as "Astyages" the last king of the Medes (538 BC) (same as dar.ya.vesh (דָּֽרְיָ֫וֶשׁ "Darius" H1867) (1))
2) Darius, the son of Hystaspes, the founder of the Perso-Arian dynasty (521 BC) (same as (2))
3) Darius II or Darius III
3a) Darius II, Nothus (Ochus) was king of Persia during the time of Nehemiah (424/3-405/4 BC). Darius II is the most probable because he is mentioned by Nehemiah and ruled during the time of Nehemiah
Adj — Noun proper masculineANpm
da-ri'-us: The name of three or four kings mentioned in the Old Testament. In the original Persian it is spelled "Darayavaush"; in Babylonian, usually "Dariamush"; in Susian(?), "Tariyamaush"; in Egyptian "Antaryuash"; on Aramaic inscriptions, d-r-y-h-w-sh or d-r-y-w-h-w-sh; in Hebrew, dareyawesh; in Greek, Dareios; in Latin, "Darius." In meaning it is probably connected with the new Persian word Dara, "king." Herodotus says it means in Greek, Erxeies, coercitor, "restrainer," "compeller," "commander."
(1) Darius the Mede (Da 6:1; 11:1) was the son of Ahasuerus (Xerxes) of the seed of the Medes (Da 9:1). He received the government of Belshazzar the Chaldean upon the death of that prince (Da 5:30,31; 6:1), and was made king over…
Darius
The holder or supporter, the name of several Persian kings. (1.) Darius the Mede (Dan. 11:1), “the son of Ahasuerus, of the seed of the Medes” (9:1). On the death of Belshazzar the Chaldean he “received the kingdom” of Babylon as viceroy from Cyrus. During his brief reign (B.C. 538-536) Daniel was promoted to the highest dignity (Dan. 6:1, 2); but on account of the malice of his enemies he was cast into the den of lions. After his miraculous escape, a decree was issued by Darius enjoining “reverence for the God of Daniel” (6:26). This king was probably the “Astyages” of the Greek historians. Nothing can, however, be with certainty affirmed regarding him. Some are of opinion that the name “Darius” is simply a name of office, equivalent to “governor,” and that the “Gobryas” of…
(lord), the name of several kings of Media and Persia. DARIUS THE MEDE, (Daniel 6:1; 11:1) "the son of Ahasuerus," (Daniel 9:1) who succeeded to the Babylonian kingdom ont he death of Belshazzar, being then sixty-two years old. (Daniel 5:31; 9:1) (B.C. 538.) Only one year of his reign is mentioned, (Daniel 9:1; 11:1) but that was of great importance for the Jews. Daniel was advanced by the king to the highest dignity, (Daniel 6:1) ff., and in his reign was cast into the lions’ den. Dan. 6. This Darius is probably the same as "Astyages," the last king of the Medes. DARIUS, the son of Hystaspes the founder of the Perso-Arian…
1. DARIUS THE MEDE
Da 5:31 9:1 11:1, was son of Astyages king of the Medes, and brother of Mandane mother of Cyrus, and of Amyit the mother of Evil-merodach and grandmother of Belshazzar: thus he was uncle, by the mother’s side, to Evil-merodach and to Cyrus. The Hebrew generally calls him Darius; the Septuagint, Artaxerxes; and Xenophon, Cyaxares. Darius dethroned Belshazzar king of the Chaldeans, and occupied the throne till his death two years after, when it reverted to the illustrious Cyrus. In his reign Daniel was cast into the lion’s den, Da 6:1-28.
2. DARIUS HYSTASPIS
Spoken of in Ezr 4:1-7:28, Haggai, and Zechariah, as the king who renewed the permission to rebuild the temple, given to the Jews by Cyrus and afterwards…
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…