Ezra 5:8 — Word Study
WLCיְדִ֣יעַ׀ לֶהֱוֵ֣א לְמַלְכָּ֗א דִּֽי־ אֲזַ֜לְנָא לִיה֤וּד מְדִֽינְתָּא֙ לְבֵית֙ אֱלָהָ֣א רַבָּ֔א וְה֤וּא מִתְבְּנֵא֙ אֶ֣בֶן גְּלָ֔ל וְאָ֖ע מִתְּשָׂ֣ם בְּכֻתְלַיָּ֑א וַעֲבִ֥ידְתָּא דָ֛ךְ אָסְפַּ֥רְנָא מִתְעַבְדָ֖א וּמַצְלַ֥ח בְּיֶדְהֹֽם׃ ס
BSA◂Let it behâvâʼ knownyᵉdaʻ [to inform, to certify] to the kingmelek [ruler, monarch] thatdîy we wentʼăzal into the provincemᵉdîynâh [region, district] of JudahYᵉhûwd [the tribe of Judah] to the housebayith [temple, dwelling place] of the greatrab [mighty, abundant] Godʼĕlâhh [Eloah, the one true God] ◂[The people]hûwʼ are rebuilding itbᵉnâʼ [constructing, restoring] with large stonesʼeben [great, rolled] and placingsûwm [setting, appointing] ◂timbersʼâʻ [wood, beams] in the wallskᵉthal [barriers, partitions] Thisdêk workʻăbîydâh [service, labor] is being carried outʻăbad [done, performed] ◂diligentlyʼoçparnâʼ [eagerly, with haste] and is prosperingtsᵉlach [advancing, succeeding] in their handsyad [power, ability]
| Greek | English | Parsing |
|---|---|---|
| יְדִ֣יעַ׀ | known | Verb masculine singular |
| לֶהֱוֵ֣א | let it be | Verb, Qal, imperfect third person masculine singular |
| לְמַלְכָּ֗א | to king the | Preposition, noun common both singular determined, particle |
| דִּֽי־ | that | Conjunction |
| אֲזַ֜לְנָא | we went | Verb, Qal, perfect first person common plural |
| לִיה֤וּד | to Judea | Preposition, noun proper |
| מְדִֽינְתָּא֙ | province the | Noun common feminine singular determined, particle |
| לְבֵית֙ | to [the] house of | Preposition, noun common both singular construct |
| אֱלָהָ֣א | God the | Noun common both singular determined, particle |
| רַבָּ֔א | great | Particle |
| וְה֤וּא | and it | Conjunction, pronoun |
| מִתְבְּנֵא֙ | [is] being built | Verb masculine singular |
| אֶ֣בֶן | stone of | Noun common, both singular construct |
| גְּלָ֔ל | rolling | Noun common, both singular absolute |
| וְאָ֖ע | and timber | Conjunction, noun common both singular absolute |
| מִתְּשָׂ֣ם | [is] being set | Verb masculine singular |
| בְּכֻתְלַיָּ֑א | in walls the | Preposition, noun common masculine plural determined, particle |
| וַעֲבִ֥ידְתָּא | and work the | Conjunction, noun common feminine singular determined, particle |
| דָ֛ךְ | this | Particle |
| אָסְפַּ֥רְנָא | diligently | Adverb |
| מִתְעַבְדָ֖א | [is] being done | Verb feminine singular |
| וּמַצְלַ֥ח | and [is] prospering | Conjunction, verb hiphil participle (active) masculine singular |
| בְּיֶדְהֹֽם׃ ס | in hand their | Preposition, noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let it be known to the king that we went into the province of Judah, to the house of the great God. The people are rebuilding it with large stones, and placing timbers in the walls. This work is being carried out diligently and is prospering in their hands. |
| KJV | Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands. |
| ASV | Be it known unto the king, that we went into the province of Judah, to the house of the great God, which is builded with great stones, and timber is laid in the walls; and this work goeth on with diligence and prospereth in their hands. |
| YLT | 'To Darius the king, all peace! be it known to the king that we have gone to the province of Judah, to the great house of God, and it is built [with] rolled stones, and wood is placed in the walls, and this work is done speedily, and prospering in their hand. |
| WEB | Be it known to the king that we went into the province of Judah, to the house of the great God, which is being built with great stones and timber is laid in the walls. This work goes on with diligence and prospers in their hands. |
| BBE | This is to give the king word that we went into the land of Judah, to the house of the great God, which is made of great stones, and has its walls supported with wood, and the work is going on with industry, and they are doing it well. |
Where they part company is יְדִ֣יעַ׀ — see How Translations Differ.
The sentence consists of a main clause followed by several subordinate clauses and phrases that detail the actions and subjects involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוה
verbהוה
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 5:8
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 Report to King Dariusgenerated
Ezra 5:8 presents a report sent to King Darius, detailing the efforts of the people in Judah to rebuild the temple. This verse emphasizes the significance of the work being done and the materials used in its construction, highlighting the commitment of the people to restore their place of worship. The context reflects the broader narrative of returning to Jerusalem and reestablishing the temple after the exile.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 2:1 | Now these are the people of the province who came up from the captivity of the exiles carried away to Babylon by Nebuchadnezzar its king. They returned to Jerusalem and Judah, each to his own town, |
| 2 | Nehemiah 7:6 | These are the people of the province who came up from the captivity of the exiles carried away to Babylon by Nebuchadnezzar its king. They returned to Jerusalem and Judah, each to his own town, |
| 3 | Nehemiah 11:3 | These are the heads of the provinces who settled in Jerusalem. (In the villages of Judah, however, each lived on his own property in their towns—the Israelites, priests, Levites, temple servants, and descendants of Solomon’s servants— |
| 4 | Esther 1:1–22 | This is what happened in the days of Xerxes, who reigned over 127 provinces from India to Cush. |
| 5 | Ezra 1:2–3 | “This is what Cyrus king of Persia says: ‘The LORD, the God of heaven, who has given me all the kingdoms of the earth, has appointed me to build a house for Him at Jerusalem in Judah. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יְדִ֣יעַׅ, ye.Di.a'generated
The word יְדַע (yda) means 'to know' and indicates the act of informing or certifying something to someone. It encompasses various forms of knowledge and communication, often used in the context of making something known to others.
In this verse, it serves to convey the message to the king about the activities in Judah, emphasizing the importance of communication in governance and leadership.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has let it be known, which is also reflected in the KJV and ASV.
Where others part company with the BSB, they differ on the rendering of יְדִ֣יעַ׀ — to inform (FBV) versus known (multiple versions).
Sentence Structuregenerated
The main verb יְדִ֣יעַ׀ governs the sentence, establishing the action of informing. The structure includes a prepositional phrase indicating the recipient (the king) and a noun phrase specifying the subject (the builders).
The sentence is complex, with multiple clauses detailing the actions taken and the materials used, reflecting the formal nature of the report.
Septuagint Backgroundgenerated
The Septuagint translates יְדִ֣יעַ׀ as γνωστὸν (gnōston), which emphasizes the act of making something known, aligning closely with the Hebrew meaning of informing.
This choice reflects a clear intention to convey the message of the report to the king, highlighting the importance of communication in the context of authority.
In plain words — the whole versegenerated
Ezra 5:8 tells of a report to King Darius that the people of Judah are rebuilding the temple. They are using large stones and timber, and the work is being done diligently and is succeeding.
Frequently Asked Questionsgenerated
It means to inform or certify something to someone, in this case, to the king about the rebuilding efforts.
Informing the king signifies the legitimacy and progress of the rebuilding project, which is crucial for gaining royal support.
The builders are using large stones and timber for the construction of the temple.
The work is described as being carried out diligently and prospering in the hands of the builders.
Reflection Questionsgenerated
- How can I ensure that I communicate effectively in my own responsibilities?
- What can I learn from the diligence of the builders in this verse?
- In what areas of my life do I need to seek support from authority figures?
- How does this verse encourage me to take action in my community or church?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 5:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe it known unto the king,.... This seems to have been the usual form of beginning a letter to a king in those days, Ezra 4:12 that we went into the province of Judea; which from a kingdom was
Read John Gill on Ezra 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands.
Read Robert Jamieson on Ezra 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe great God; whom the Jews account the great God, the God of gods, esteeming all others to be but little and false gods.
Read Matthew Poole on Ezra 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 5:8 Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands.Ver. 8. To the house of the great God] So they style him, because the Pews called and counted him so. The Lord your God, saith Moses, is God of gods, and Lord of lords, a great God, a mighty, and a terrible, &c., Deuteronomy 10:17. He is Fortissimus Maximus, Most strong and most great. as Tremelius there renders it: yea, he is a degree above the superlative. Not only is God great, as here; greater, Job 33:12; greatest, Psalms 95:3; but greatness itself…
Read John Trapp on Ezra 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) To the house of the great God.—A solemn tribute to the God of the Jews, which, however, the decree of Cyrus enables us to understand in this official document. Tatnai probably dwelt at Damascus, and when he went to Jerusalem was deeply impressed. But he only gives a statement of the progress which he observed in the Temple. “The walls here are the walls within the Temple, not the city walls.
Read Charles John Ellicott on Ezra 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. With great stones] They are making a very strong and a very costly building.
Read AdamClarke on Ezra 5 →CambridgeThe Cambridge Bible for Schools and Colleges8. the province of Judea] R.V. the province of Judah. On ‘the province’ see Ezra 2:1. The A.V. gives the title ‘Judea’, which belongs to a later time, as the name of a country inhabited by the Jews. It occurs first in the Apocrypha (Tob 1:18; 1Ma 3:34; 2Ma 1:10, &c.). ‘Judah’ occurs frequently in Ezra, e.g. Ezra 4:6, Ezra 5:1. The LXX. gives εἰςτὴνἸονδαίανχώραν: the Vulgate ‘ad Judζam provinciam’. to the house of the great God] The governor uses terms of great reverence towards the God of the Jews. In consequence some have called in question the genuineness of this letter. But there is in reality nothing unusual in the use of such expressions by Eastern potentates with reference to the gods…
Read Cambridge on Ezra 5 →Albert Barnes1798–1870Barnes' Notes on the BibleGreat stones - literally, as in the margin; i. e., stones so large that they were rolled along, not carried. Others translate “polished stones.”
Read Albert Barnes 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
Let it be known to the king that we went into the province of Judah, to the house of the great God. The people are rebuilding it with large stones, and placing timbers in the walls. This work is being carried out diligently and is prospering in their hands.
Be it known to the king that we went into the province of Judah, to the house of the great God, which is being built with great stones and timber is laid in the walls. This work goes on with diligence and prospers in their hands.
Let it be known to the king that we went into the province of Judah, to the house of the great God. The people are rebuilding it with large stones and placing timbers in the walls. This work is being carried out diligently and is prospering in their hands.
Let it be known to the king that we have gone to the province of Judah, to the temple of the great God. It is being built with large stones, and timbers are being placed in the walls. This work is being done with all diligence and is prospering in their hands.
Tyndale line
Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands.
Be it known unto the king, that we went into the province of Judah, to the house of the great God, which is builded with great stones, and timber is laid in the walls; and this work goeth on with diligence and prospereth in their hands.
Be it known unto the king, that we went into the province of Judah, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth on with diligence and prospereth in their hands.
Be it known to the king, that we went into the province of Judea, to the house of the great God, which is built with great stones, and timber is laid in the walls, and this work proceedeth rapidly, and prospereth in their hands.
Be it knowen vnto the King, that we went into the prouince of Iudea, to the house of the great God, which is builded with great stones, and beames are layde in the walles, and this worke is wrought speedily, and prospereth in their hands.
Strictly literal
Be it known to the king that we went into the province of Judah, to the house of the great God, which is being built with great stones, and timber is laid in the walls, and this work is being carried on with diligence, and prospers in their hand.
'To Darius the king, all peace! be it known to the king that we have gone to the province of Judah, to the great house of God, and it is built [with] rolled stones, and wood is placed in the walls, and this work is done speedily, and prospering in their hand.
“To Darius the king, all peace! Be it known to the king that we have gone to the province of Judah, to the great house of God, and it is built [with] rolled stones, and wood is placed in the walls, and this work is done speedily, and prospering in their hand.
Be it known unto the king, that we went into the province of Judah, to the house of the great God, which they are building with heavy stones, and timber is laid in the walls, and this work is urged with speed, and it prospereth in their hands.
Let the king know that we went to Judah to the house of the great God. It is being built with large stones and timbers set in the walls. This work is being done thoroughly and is going forward well in their hands.
From the Latin
Be it known to the king, that we went to the province of Judea, to the house of the great God, which they are building with unpolished stones, and timber is laid in the walls: and this work is carried on diligently, and advanceth in their hands.
Simplified
We wish to inform Your Majesty that we went to the province of Judah, to the Temple of the great God. It is being built with large stones, with timber beams being placed on the walls. This work is being done properly and is progressing well.
This is to give the king word that we went into the land of Judah, to the house of the great God, which is made of great stones, and has its walls supported with wood, and the work is going on with industry, and they are doing it well.
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 agree closely in wording, with 23 of the 23 words matched. This indicates a consistent transmission of the text across these traditions.
יְדִ֣יעַ׀ לֶהֱוֵ֣א לְמַלְכָּ֗א דִּֽי־ אֲזַ֜לְנָא לִיה֤וּד מְדִֽינְתָּא֙ לְבֵית֙ אֱלָהָ֣א רַבָּ֔א וְה֤וּא מִתְבְּנֵא֙ אֶ֣בֶן גְּלָ֔ל וְאָ֖ע מִתְּשָׂ֣ם בְּכֻתְלַיָּ֑א וַעֲבִ֥ידְתָּא דָ֛ךְ אָסְפַּ֥רְנָא מִתְעַבְדָ֖א וּמַצְלַ֥ח בְּיֶדְהֹֽם׃ ס
23 of the 23 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 5:8
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.
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj — Verb masculine singularAVQrmsa
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | N-ms | Art — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
אֲזַל (azal) is a Hebrew verb meaning 'to go' or 'to depart.' It is noted in various lexicons as a term for movement, specifically in the P'al form, indicating a simple action of going or going off.
אֲזַל vb. go, go off
base
H236 אֲזַל
236 'azal az-al'
(Aramaic) the same as 235; to depart:--go (up).
see HEBREW for 0235
אֲזַל (a.zal) — to go.
1) to go, to go off
1a) (P'al) to go, go off
Adj — Verb · Qal · perfect first person common pluralAVqp1cp
יְהוּד (Yhuwd) refers to Judah, a significant figure in the Old Testament, specifically as a son of Jacob and Leah. The term encompasses both the individual and the territory associated with the tribe of Judah. It is derived from a form linked to H3063, which also denotes Judah. The entries do not indicate any significant disagreement among lexicons.
יְהוּד n.pr.terr. Judah
base
H3061 יְהוּד
3061 Yhuwd yeh-hood'
(Aramaic) contracted from a form corresponding to 3063;
properly, Judah, hence, Judaea:--Jewry, Judah, Judea.
see HEBREW for 03063
יְהוּד (ye.hud) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
Aramaic of ye.hu.dah (יְהוּדָה "Judah" H3063)
Judah-the territory of the tribe of Judah
Adj | N-proper — Preposition · noun properAR/Npl
joo-de'-a: In Ezr 5:8 for "Judah"; thus the Revised Version (British and American). In the New Testament the form is JUDAEA (which see).
Judea
After the Captivity this name was applied to the whole of the country west of the Jordan (Hag. 1:1, 14; 2:2). But under the Romans, in the time of Christ, it denoted the southernmost of the three divisions of Palestine (Matt. 2:1, 5; 3:1; 4:25), although it was also sometimes used for Palestine generally (Acts 28:21).
The province of Judea, as distinguished from Galilee and Samaria, included the territories of the tribes of Judah, Benjamin, Dan, Simeon, and part of Ephraim. Under the Romans it was a part of the province of Syria, and was governed by a procurator.
Or land of the Jews, a name sometimes given to the southern part of the Holy Land; and sometimes, especially by foreigners, to the whole country. In the general division of Canaan among the tribes, the southeast part fell to the lot of the tribe of Judah. With the increasing ascendency of that tribe the name of Judah covered a more extended territory, 2Sa 5:5; and after the secession of the ten tribes, the kingdom of Judah included the territory of the tribes of Judah and Benjamin, with a part of that of Simeon and Dan. Judah thus occupied all the southern portion of Palestine, while the northern part was called Galilee, and the middle Samaria. After the captivity, as most of those who returned were of the kingdom of Judah, the name Judah, or Judea, was applied generally to the whole of Palestine,
מְדִינָה (mdiynah) refers to a judicial district or province. It is derived from the Aramaic word for province and is linked to the Hebrew word represented by Strong's H4082. The entries consistently define it in the context of administrative regions.
[מְדִינָה] n.f. (judicial) district, province
base
H4083 מְדִינָה
4083 mdiynah med-ee-naw'
(Aramaic) corresponding to 4082:--province.
see HEBREW for 04082
מְדִינָה (me.di.nah) — province.
district, province
Aramaic of me.di.nah (מְדִינָה "province" H4082)
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
prov'-ins (medhinah, "jurisdiction"; eparchia (English Versions of the Bible, province) (Ac 23:34; 25:1)):
1. Meaning of the Term
2. Roman Provincial Administration
(1) First Period
(2) Second Period
(3) Third Period
3. Division of Provinces
4. Province of Judea
5. Revenue
LITERATURE
1. Meaning of the Term:
Province (provincia) did not originally denote a territorial circumscription in Roman usage, since the employment of the word was much more ancient than any of the conquests of the Romans outside of Italy. In the most comprehensive official sense it signified a magistrate's sphere of administrative action, which in one instance might be the direction of jurisdiction at Rome, in another the management of military operations against a particular hostile community. When the imperium was conferred upon two consuls at the beginning of the…
In the Old Testament this word appears in connection with the wars between Ahab and Ben-hadad. (1 Kings 20:14,15,19) The victory of the former is gained chiefly "by the young" probably men of the princes of the provinces the chiefs: of tribes in the Gilead country. More commonly the word is used of the divisions of the Chaldean kingdom. (Daniel 2:49; 3:1,30) and the Persian kingdom. (Ezra 2:1; Nehemiah 7:6; Esther 1:1,22; 2:3) etc. In the New Testament we are brought into contact with the administration of the provinces of the Roman empire. The classification of provinces supposed to need military control and therefore…
בַּ֫יִת (bayith) means 'house' and can refer to both a physical dwelling and a metaphorical house, such as the house of God. It is derived from a related Aramaic term and is used frequently in the Old Testament.
[בַּ֫יִת] 44 n.m. house
base
H1005 בַּ֫יִת
1005 bayith bah-yith
(Aramaic) corresponding to 1004:--house.
see HEBREW for 01004
בַּ֫יִת (ba.yit) — house.
1) house (of men)
2) house (of God)
Adj | N-ms — Preposition · noun common both singular constructAR/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…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
רַב (rab) means 'great' and can refer to a person of authority, such as a captain or chief. It is used both as an adjective and a noun, indicating greatness in power or rank. The word is related to another Hebrew term, רַב (rab), which shares similar meanings.
H7229 רַב, רַבְרַב
7229 rab rab
(Aramaic) corresponding to 7227:--captain, chief, great,
lord, master, stout.
see HEBREW for 07227
רַב (rav) — great.
adj
1) great
1a) great
1b) great (fig of power)
n
2) captain, chief
Adj | Art — ParticleAAabsd/Ta
הוּא is a pronoun meaning 'he,' 'she,' or 'it,' with variations in usage based on gender. It serves to emphasize or resume the subject, anticipate the subject, or affirm existence. The word appears in both masculine and feminine forms, with 14 occurrences for the masculine and 7 for the feminine.
הוּא 14 m. הִיא 7 f. pron. of 3s. he, she, it
base
H1932 הוּא, הִיא
1932 huw hoo
(Aramaic) or (feminine) hiyo (Aramaic) {he}; corresponding to
1931:--X are, it, this.
see HEBREW for 01931
הוּא (hu) — he/she/it.
1) he, she, it
1a) (emphasising and resuming subject)
1b)(anticipating subj)
1c) as demons pron
1d) (relative)
1e) (affirming existence)
Adj | Pron — Conjunction · pronounAC/Pp3ms
בְּנָה (bna') means 'to build' and has forms indicating both active and passive constructions, such as 'to build' and 'to be built.' The entries suggest a straightforward application in contexts related to construction or creation.
[בְּנָה, בְּנָא] vb. build
Pe. build
Hithpe. be built
base
H1124 בְּנָה, בְּנָא
1124 bna' ben-aw'
(Aramaic) or bnah (Aramaic) {ben-aw'}; corresponding to 1129;
to build:--build, make.
see HEBREW for 01129
בְּנָה (be.nah) — to build.
1) to build
1a) (P'al) to build
1b) (Ithp'il) to be built
Adj — Verb masculine singularAVurmsa
אֶ֫בֶן (eben) means 'stone' and can refer to a specific stone or the material used in idols and buildings. The entries indicate its use in both general and specific contexts, with a connection to the Aramaic word for stone. There are no significant disagreements among the lexicons.
אֶ֫בֶן n.f. stone
base
H69 אֶ֫בֶן
69 'eben eh'-ben
(Aramaic) corresponding to 68:--stone.
see HEBREW for 068
אֶ֫בֶן (e.ven) — stone.
1) stone
1a) a (the) stone
1b) stone, material of idols and buildings
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…
גְּלָל n.[m.] rolling
base
H1560 גְּלָל
1560 glal ghel-awl'
(Aramaic) from a root corresponding to 1556; weight or size
(as if rolled):--great.
see HEBREW for 01556
גְּלָל (ge.lal) — great.
rolling
Aramaic of ga.lal (גָּלַל "to roll" H1556)
ANcbsa — Noun common · both singular absoluteANcbsa
The Hebrew word אָע (*a` aw*) refers to wood, timber, or beam. It is an Aramaic term that corresponds to the Hebrew word for tree, עֵץ (*ets*), which is represented by Strong's H6086. The entries consistently emphasize its meaning related to wood.
H636 אָע
636 'a` aw
(Aramaic) corresponding to 6086; a tree or wood:--timber,
wood.
see HEBREW for 06086
אָע (a) — wood.
wood, beam, timber
Aramaic of ets (עֵץ ": wood" H6086)
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
The Hebrew word שׂוּם (suwm) means to set, make, or appoint. It includes various nuances such as to fix or lay down a decree. The entries indicate that it can be used in different grammatical forms, including P'al and Ithp'al, suggesting both active and passive meanings.
[שׂוּם], שִׂים vb. set, make
Pe.
make
make, appoint
set, fix
Pe‛îl from me a decree is made
Hithpe. be made
base
H7761 שׂוּם, שִׂים
7761 suwm soom
(Aramaic) corresponding to 7760:--+ command, give, lay,
make, + name, + regard, set.
see HEBREW for 07760
שׂוּם (sum) — to set: make.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: put/give.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: appoint.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
Adj — Verb masculine singularAVurmsa
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
כְּתַל (kthal) is an Aramaic word meaning 'wall.' It corresponds to the Hebrew word כֹּ֫תֶל (ko.tel, H3796), which also means 'wall.' The entries consistently define it as a noun referring to a wall.
כְּתַל n.[m.] wall
base
H3797 כְּתַל
3797 kthal keth-al'
(Aramaic) corresponding to 3796:--wall.
see HEBREW for 03796
כְּתַל (ke.tal) — wall.
a wall
Aramaic of ko.tel (כֹּ֫תֶל "wall" H3796)
Adj | N-mp | Art — Preposition · noun common masculine plural determined · particleAR/Ncmpd/Ta
Only a few points need be noticed. The practice common in Palestine of carrying foundations down to the solid rock, as in the case of the temple, with structures intended to be permanent. (Luke 6:48) A feature of some parts of Solomon’s buildings, as described by Josephus, corresponds remarkably to the method adopted at Nineveh of incrusting or veneering a wall of brick or stone with slabs of a more costly material, as marble or alabaster. Another use of walls in Palestine is to support mountain roads Or terraces formed on the sides of hills for purposes of cultivation. The "path of the vineyards," (Numbers 22:24) is a pathway through vineyards, with walls on each side.
The walls of dwellings in the East were of very different materials, from mere clay, or clay and pebbles, to durable hewn stone. See the latter part of the article HOUSE. As to the city walls, see BABYLON, CITY, and JERUSALEM.
The accompanying cut shows a portion of the western wall of the sacred area, Haram-es-Sherif, at Jerusalem. The huge stones in its lower part are believed by the Jews, and with good reason, to have formed a part of the substructions of their ancient temple, and to be near the site of the Holy of Holies. Hence they assemble here every Friday, and more or less on other days, to weep and wail with every token of the sorest grief, and to pray for the coming of the Messiah. In former years they had to pay a large price for this melancholy privilege. A little beyond this spot, towards the south, is the fragment of an immense arch of forty-one feet span, one of five or…
עֲבִידָה (abiydah) refers to labor or business, encompassing meanings such as work, service, and ritual. It is derived from the root word for 'work' and is used in contexts related to administration and worship. The entries consistently highlight its association with various forms of service.
[עֲבִידָה] n.f. work, service
base
H5673 עֲבִידָה
5673 `abiydah ab-ee-daw'
(Aramaic) from 5648; labor or business:--affairs, service,
work.
see HEBREW for 05648
עֲבִידָה (a.vi.dah) — service.
1) work, service, ritual, worship
1a) work, administration
1b) ritual, service
Adj | N-fs | Art — Conjunction · noun common feminine singular determined · particleAC/Ncfsd/Ta
→ See INDUSTRY
→ See LABOR
דֵּךְ (dek) is an Aramaic word meaning 'this.' It is derived from a prolonged form of another root, and is used in a demonstrative sense. The entries consistently affirm its meaning as a pronoun, specifically referring to something nearby.
דֵּךְ demonstr.pr.m. this
base
H1791 דֵּךְ, דָּךְ
1791 dek dake
(Aramaic) or dak (Aramaic) {dawk}; prolonged from 1668;
this:--the same, this.
see HEBREW for 01668
דֵּךְ (dekh) — this.
this
Aramaic of zeh (זֶה "this" H2088)
Adj — ParticleATm
אׇסְפַּרְנָא (ocparna) is an Aramaic word of Persian origin, meaning 'diligently' or 'thoroughly.' It conveys a sense of speed or eagerness in action. The various lexicons consistently emphasize its meaning related to diligence, with no significant disagreements noted.
אׇסְפַּרְנָא adv. thoroughly, RV. with (all) diligence
base
H629 אׇסְפַּרְנָא
629 'ocparna' os-par-naw'
(Aramaic) of Persian derivation; diligently:--fast,
forthwith, speed(-ily).
אׇסְפַּרְנָא (os.par.na) — diligently.
1) thoroughly
2) (CLBL) eagerly, diligently
Adj — AdverbAD
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
Adj — Verb feminine singularAVurfsa
צְלַח (tslach) means to prosper or advance, and can refer to both transitive and intransitive actions. It encompasses the idea of promoting success or showing prosperity. The term is linked to an Aramaic root and is noted in various contexts, but no specific Old Testament verses are mentioned.
[צְלַח] vb. prosper
base
H6744 צְלַח
6744 tslach tsel-akh'
(Aramaic) corresponding to 6743; to advance (transitive or
intransitive):--promote, prosper.
see HEBREW for 06743
צְלַח (tse.lach) — to prosper.
1) to prosper
1a) (Aphel)
1a1) to cause to prosper
1a2) show prosperity, be prosperous, have success, be successful
Adj | V-a — Conjunction · verb hiphil participle (active) masculine singularAC/Vhrmsa
יַד (yad) means 'hand' and can also refer to 'power' in a figurative sense. It is used in various contexts throughout the Old Testament, emphasizing both the physical and metaphorical aspects of strength and capability.
יַד n.f. hand
hand
power
base
H3028 יַד hand . hand
. power
3028 yad yad
(Aramaic) corresponding to 3027:--hand, power.
see HEBREW for 03027
יַד (yad) — hand.
1) hand
2) power (fig.)
Adj | N-fs | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp3mp