Ezra 6:12 — Word Study
WLCוֵֽאלָהָ֞א דִּ֣י שַׁכִּ֧ן שְׁמֵ֣הּ תַּמָּ֗ה יְמַגַּ֞ר כָּל־ מֶ֤לֶךְ וְעַם֙ דִּ֣י׀ יִשְׁלַ֣ח יְדֵ֗הּ לְהַשְׁנָיָ֛ה לְחַבָּלָ֛ה בֵּית־ אֱלָהָ֥א דֵ֖ךְ דִּ֣י בִירוּשְׁלֶ֑ם אֲנָ֤ה דָרְיָ֙וֶשׁ֙ שָׂ֣מֶת טְעֵ֔ם אָסְפַּ֖רְנָא יִתְעֲבִֽד׃ פ
BSAMay Godʼĕlâhh [the supreme Creator, Elohim] whodîy has caused His Nameshum [His identity, character] to dwellshᵉkan [to reside, to rest] theretâm [in Jerusalem] overthrowmᵉgar△ [to destroy, to cast down] anykôl kingmelek [ruler, monarch] or peopleʻam [nation, community] whodîy liftsshᵉlach a handyad [exerts power, takes action] to alter [this decree]shᵉnâʼ [to change, to modify, command, instruction] or to destroychăbal [to demolish, to ruin] thisdêk housebayith [temple, place of worship] of Godʼĕlâhh [the Almighty, the divine] in JerusalemYᵉrûwshâlêm [the city of peace, the holy city] Iʼănâʼ DariusDârᵉyâvêsh [the king, the ruler] have issuedsûwm [declared, commanded] the decreeṭᵉʻêm [instruction, command] Let it be carried outʻăbad [executed, fulfilled] ◂with diligenceʼoçparnâʼ [care, eagerness, speed]
| Greek | English | Parsing |
|---|---|---|
| וֵֽאלָהָ֞א | and God | Conjunction, noun common both singular determined, particle |
| דִּ֣י | who | Conjunction |
| שַׁכִּ֧ן | he has caused to dwell | Verb, Piel, perfect third person masculine singular |
| שְׁמֵ֣הּ | name his | Noun common both singular construct, suffix |
| תַּמָּ֗ה | there | Adverb |
| יְמַגַּ֞ר | may he overthrow | Verb, Piel, imperfect third person masculine singular |
| כָּל־ | every | Noun common, both singular construct |
| מֶ֤לֶךְ | king | Noun common, both singular absolute |
| וְעַם֙ | and people | Conjunction, noun common both singular absolute |
| דִּ֣י׀ | who | Conjunction |
| יִשְׁלַ֣ח | he will stretch out | Verb, Qal, imperfect third person masculine singular |
| יְדֵ֗הּ | hand his | Noun common both singular construct, suffix |
| לְהַשְׁנָיָ֛ה | to violate | Preposition, verb hiphil infinitive construct common |
| לְחַבָּלָ֛ה | to destroy | Preposition, verb piel infinitive construct common |
| בֵּית־ | [the] house of | Noun common, both singular construct |
| אֱלָהָ֥א | God | Noun common both singular determined, particle |
| דֵ֖ךְ | this | Particle |
| דִּ֣י | which | Conjunction |
| בִירוּשְׁלֶ֑ם | [is] in Jerusalem | Preposition, noun proper |
| אֲנָ֤ה | I | Pronoun |
| דָרְיָ֙וֶשׁ֙ | Darius | Noun proper masculine |
| שָׂ֣מֶת | I make | Verb, Qal, perfect first person common singular |
| טְעֵ֔ם | a decree | Noun common, both singular absolute |
| אָסְפַּ֖רְנָא | diligently | Adverb |
| יִתְעֲבִֽד׃ פ | let it be done | Verb third, person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May God, who has caused His Name to dwell there, overthrow any king or people who lifts a hand to alter this decree or to destroy this house of God in Jerusalem. I, Darius, have issued the decree. Let it be carried out with diligence. |
| KJV | And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed. |
| ASV | and the God that hath caused his name to dwell there overthrow all kings and peoples that shall put forth their hand to alter the same, to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with all diligence. |
| YLT | And God, who caused His name to dwell there, doth cast down any king and people that putteth forth his hand to change, to destroy this house of God that [is] in Jerusalem; I Darius have made a decree; speedily let it be done.' |
| WEB | May the God who has caused his name to dwell there overthrow all kings and peoples who stretch out their hand to alter this, to destroy this house of God which is at Jerusalem. I Darius have made a decree. Let it be done with all diligence. |
| BBE | And may the God who has made it a resting-place for his name send destruction on all kings and peoples whose hands are outstretched to make any change in this or to do damage to this house of God at Jerusalem. I, Darius, have given this order, let it be done with all care. |
Where they part company is אָסְפַּ֖רְנָא — see How Translations Differ.
The sentence is structured around a main verb with several subordinate clauses detailing the conditions and subjects involved.
6 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbשְׁכֵן
The sentence as the grammar sees it Open the tree ›
1 of 25 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezra 6:12
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 — Darius's Decree on the Templegenerated
Ezra 6:12 records Darius's decree, where he calls upon God to protect the temple in Jerusalem. This decree reflects the ongoing efforts to restore the Jewish community and their worship after the exile. Darius's invocation of God's name underscores the significance of divine authority in the affairs of nations, particularly regarding the sacred space of the temple.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:24 | You are to make for Me an altar of earth, and sacrifice on it your burnt offerings and peace offerings, your sheep and goats and cattle. In every place where I cause My name to be remembered, I will come to you and bless you. |
| 2 | Deuteronomy 12:5–11 | Instead, you must seek the place the LORD your God will choose from among all your tribes to establish as a dwelling for His Name, and there you must go. |
| 3 | Deuteronomy 16:2 | You are to offer to the LORD your God the Passover sacrifice from the herd or flock in the place the LORD will choose as a dwelling for His Name. |
| 4 | 1 Kings 9:3 | And the LORD said to him: “I have heard your prayer and petition before Me. I have consecrated this temple you have built by putting My Name there forever; My eyes and My heart will be there for all time. |
| 5 | 2 Chronicles 7:16 | For I have now chosen and consecrated this temple so that My Name may be there forever. My eyes and My heart will be there for all time. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — יְמַגַּ֞ר, ye.ma.Gargenerated
The verb מְגַר (mgar) means to overthrow or destroy, indicating a strong action against any opposition to the decree. This word is rooted in the Aramaic language and conveys the seriousness of the king's command, emphasizing the consequences for those who would dare to alter or destroy what God has ordained.
The use of this verb in the context of divine protection suggests that Darius sees his decree as aligned with God's will, reinforcing the idea that any action against the temple is not just a political act but a violation of divine order.
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 overthrow, and this is consistent with the KJV and ASV, which also use the word overthrow.
Sentence Structuregenerated
The main verb of the verse is יְמַגַּ֞ר, may he overthrow, which governs the entire sentence. The structure includes several phrases that detail the conditions and subjects involved, creating a complex sentence that emphasizes the authority of the king and the divine.
The Hebrew word order places emphasis on the actions of God and the decree itself, indicating the seriousness of the king's command and the consequences for any opposition.
Septuagint Backgroundgenerated
The Septuagint translates יְמַגַּ֞ר with καταστρέψει, meaning to destroy or cast down. This choice aligns with the Hebrew meaning but emphasizes a more definitive action of destruction, possibly reflecting the translators' understanding of the severity of the decree.
The use of ἐπιμελῶς for אָסְפַּ֖רְנָא in the LXX suggests a focus on the diligence required in carrying out the king's command, paralleling the urgency expressed in the Hebrew.
In plain words — the whole versegenerated
Ezra 6:12 shows Darius, the king of Persia, declaring that God should protect the temple in Jerusalem. He warns that anyone who tries to change his decree or destroy the temple will face severe consequences. This decree highlights the importance of the temple and God's presence there.
Frequently Asked Questionsgenerated
Darius is asserting that his decree is supported by divine authority, emphasizing the importance of the temple in Jerusalem.
The temple represents the center of Jewish worship and identity, and its protection is crucial for the community's restoration after exile.
Darius warns that any king or people who opposes his decree will face destruction, indicating the seriousness of maintaining the temple's sanctity.
Darius sees himself as a protector of the temple and the Jewish people, using his authority to ensure that God's will is upheld.
Reflection Questionsgenerated
- What does it mean for God to dwell in a place, and how does that impact the community?
- How can we understand the authority of leaders in light of divine commands?
- In what ways can we ensure the protection of sacred spaces in our own lives?
- What actions can we take to support the spiritual community around us, similar to Darius's decree?
The early church on this verse — how the Fathers read it
Bede comments on Darius's decree, arguing that the king acts in the interest of God's house, emphasizing the role of authority in upholding divine commands.
I, Darius, have established a decree, etc. And he himself, therefore, as a man temporarily endowed with the kingdom, for the peace of the house of God, does everything he can with public law,Early Church Fathers on Ezra 6 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezra 6:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the God that hath caused his name to dwell there,.... Whose name is not only called upon there, and that called by his name; but who grants his presence, and causes his Shechinah, or divine
Read John Gill on Ezra 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem.
Read Robert Jamieson on Ezra 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 6:12 And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter [and] to destroy this house of God which [is] at Jerusalem. I Darius have made a decree; let it be done with speed.Ver. 12. And the God that hath caused his name] i. e. His word and true worship, Acts 9:15 Psalms 138:2 Micah 4:5 1 Kings 5:3; 1 Kings 5:5. Destroy all kings and people] A dreadful curse, and such as God saith Amen to. Let all persecutors and church robbers look to themselves. God’ s hand hath ever been very heavy upon such and their posterity. See Proverbs 20:25, with the note. Let it be done with speed] It hath been too much retarded and delayed…
Read John Trapp on Ezra 6 →CambridgeThe Cambridge Bible for Schools and Colleges12. And the God that hath caused his name, &c.] A Hebrew phrase (see Deuteronomy 12:11; 1 Kings 8:29; Nehemiah 1:9; Jeremiah 7:12) introduced by the Jewish Compiler into his paraphrase of Darius’s decree. destroy all kings and people] R.V. overthrow all kings and peoples. The word rendered ‘destroy’ here by the A.V. differs in the Aramaic from that rendered ‘destroy’ at the close of the verse. It is used in the Targum of 2 Kings 9:33 for the words ‘throw her down’, of Psalms 119:139 ‘my zeal hath consumed me’. that shall put to their hand] R.V. put forth their hand.to alter and to destroy this house] R.V. to alter the same, to destroy this house; i.e. alter the decree and to destroy the…
Read Cambridge on Ezra 6 →Albert Barnes1798–1870Barnes' Notes on the BibleDestroy all - A similar malediction is found at the end of the great inscription of this same king Darius at Behistun: If anyone injures the tablet which he has set up, he prays that Ormazd will be
Read Albert Barnes on Ezra 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. God… destroy all kings — Compare the similar execrations in Darius’s Behistun inscription, especially the following: “if seeing this tablet, and these images, thou injurest them, and preservest
Read Daniel Denison Whedon on Ezra 6 →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
May God, who has caused His Name to dwell there, overthrow any king or people who lifts a hand to alter this decree or to destroy this house of God in Jerusalem. I, Darius, have issued the decree. Let it be carried out with diligence.
May the God who has caused his name to dwell there overthrow all kings and peoples who stretch out their hand to alter this, to destroy this house of God which is at Jerusalem. I Darius have made a decree. Let it be done with all diligence.
May God, who has caused His Name to dwell there, overthrow any king or people who lifts a hand to alter this decree or to destroy this house of God in Jerusalem. I, Darius, have issued the decree. Let it be carried out with diligence.
May God who makes his name to reside there overthrow any king or nation who reaches out to cause such change so as to destroy this temple of God in Jerusalem. I, Darius, have given orders. Let them be carried out with precision!”
Tyndale line
And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.
and the God that hath caused his name to dwell there overthrow all kings and peoples that shall put forth their hand to alter the same, to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with all diligence.
and the God that hath caused his name to dwell there overthrow all kings and peoples, that shall put forth their hand to alter the same, to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with all diligence.
And the God that hath caused his name to dwell there destroy all kings and people, that shall attempt to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed.
And the God that hath caused his Name to dwell there, destroy all Kings and people that put to their hand to alter, and to destroy this house of God, which is in Ierusalem. I Darius haue made a decree, let it be done with speede.
Strictly literal
And the God that has caused his name to dwell there overthrow every king and people that shall put forth their hand to alter [or] to destroy this house of God which is at Jerusalem. I Darius have given [this] order; let it be done diligently.
And God, who caused His name to dwell there, doth cast down any king and people that putteth forth his hand to change, to destroy this house of God that [is] in Jerusalem; I Darius have made a decree; speedily let it be done.'
And God, who caused His Name to dwell there, casts down any king and people that puts forth his hand to change, to destroy this house of God that [is] in Jerusalem; I Darius have made a decree; let it be done speedily.”
And may the God that causeth his name to dwell there cast down every king and people that will stretch forth their hand to alter, to destroy this house of God which is in Jerusalem. I Darius have given the order: let it be done speedily.
May the God who has caused his name to dwell there overthrow any king or people who lifts a hand to change this decree, or to destroy this house of God in Jerusalem. I, Darius, am ordering this. Let it be done with diligence!”
From the Latin
And may the God, that hath caused his name to dwell there, destroy all kingdoms, and the people that shall put out their hand to resist, and to destroy the house of God, that is in Jerusalem. I Darius have made the decree, which I will have diligently complied with.
Simplified
May God who chose the city of Jerusalem as the place where he would be honored, destroy any king or people who try to alter what I have said or who destroy this Temple. I, Darius, issue this decree. Let it be faithfully carried out.
And may the God who has made it a resting-place for his name send destruction on all kings and peoples whose hands are outstretched to make any change in this or to do damage to this house of God at Jerusalem. I, Darius, have given this order, let it be done with all care.
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 all 25 words matched, emphasizing the consistency of the decree across traditions. This demonstrates the shared understanding of Darius's authority and the divine backing of his command.
וֵֽאלָהָ֞א דִּ֣י שַׁכִּ֧ן שְׁמֵ֣הּ תַּמָּ֗ה יְמַגַּ֞ר כָּל־ מֶ֤לֶךְ וְעַם֙ דִּ֣י׀ יִשְׁלַ֣ח יְדֵ֗הּ לְהַשְׁנָיָ֛ה לְחַבָּלָ֛ה בֵּית־ אֱלָהָ֥א דֵ֖ךְ דִּ֣י בִירוּשְׁלֶ֑ם אֲנָ֤ה דָרְיָ֙וֶשׁ֙ שָׂ֣מֶת טְעֵ֔ם אָסְפַּ֖רְנָא יִתְעֲבִֽד׃ פ
25 of the 25 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 6:12
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.
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 | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/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…
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
The Hebrew word שְׁכֵן (*shekhan*) means 'to dwell' or 'to reside.' It can refer to the act of dwelling, as well as causing someone or something to dwell, particularly in a religious context. The entries indicate its use in various forms, including a causative form associated with God's presence.
[שְׁכֵן] vb. dwell;—
Pe. dwell, of birds
Pa. causat.: of God, cause his name to dwell there.
base
H7932 שְׁכֵן dwell
7932 shkan shek-an'
(Aramaic) corresponding to 7931:--cause to dwell, have
habitation.
see HEBREW for 07931
שְׁכֵן (she.khan) — to dwell.
1) to dwell, reside
1a) (P'al) to dwell
1b) (Pael) to cause to dwell
Adj — Verb · Piel · perfect third person masculine singularAVpp3ms
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
שֻׁם (shum) means 'name' in Aramaic, corresponding to the Hebrew word שֵׁם (shem, H8034). The entries indicate that it is primarily used in contexts related to naming.
H8036 שֻׁם
8036 shum shoom
(Aramaic) corresponding to 8034:--name.
see HEBREW for 08034
שֻׁם (shum) — name.
name
Aramaic of shem (שֵׁם "name" H8034)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3fs
תַּמָּה (tam) is an adverb meaning 'there,' corresponding to the Aramaic word for 'there' as well. It is linked to the Hebrew word שָׁם (sham). The entries consistently define it in this way, with no significant disagreement among the lexicons.
תַּמָּה adv. there
base
H8536 תַּמָּה, תָּם
8536 tam tawm
(Aramaic) corresponding to 8033; there:--X thence, there, X
where.
see HEBREW for 08033
תַּמָּה (tam.mah) — there.
there
Aramaic of sham (שָׁם "there" H8033)
Adj — AdverbAD
מְגַר (mgar) means to overthrow or destroy. It is a verb in the Pael form and is linked to the Aramaic word for 'to cast.' The only Old Testament reference provided is in Ezra 6:12.
[מְגַר] vb. Pa. overthrow;—Ezr 6:12
ref
H4049 מְגַר Pa. overthrow
4049 mgar meg-ar'
(Aramaic) corresponding to 4048; to overthrow:--destroy.
see HEBREW for 04048
מְגַר (me.gar) — to overthrow.
(Pael) to overthrow
Aramaic of ma.gar (מָגַר "to cast" H4048)
Adj — Verb · Piel · imperfect third person masculine singularAVpi3ms
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj — Noun common · both singular constructANcbsc
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 — Noun common · both singular absoluteANcbsa
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…
עַם (am) means 'people' in Hebrew and is also noted in Aramaic. It corresponds to the related word עַם (am) in Strong's H5971. The entries consistently emphasize its meaning related to groups of people.
H5972 עַם
5972 `am am
(Aramaic) corresponding to 5971:--people.
see HEBREW for 05971
עַם (am) — people.
people
Aramaic of am (עַם ": people" H5971A)
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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 · imperfect third person masculine singularAVqi3ms
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 | Suff — Noun common both singular construct · suffixANcbsc/Sp3fs
שְׁנָא (shna') means to change or be altered, with various forms indicating different aspects of change, such as transformation or frustration. The word appears in Aramaic and is related to the Hebrew word for change, שָׁנָה (shanah). It encompasses a range of meanings from simple alteration to more complex transformations.
[שְׁנָא] vb. change
Pe. intrans. change, be changed
Pa. trans. change
Ithpa. be changed
Haph. trans. change, alter
base
H8133 שְׁנָא
8133 shna' shen-aw'
(Aramaic) corresponding to 8132:--alter, change, (be)
diverse.
see HEBREW for 08132
שְׁנָא (she.na) — to change.
1) to change, be altered, be changed
1a) (P'al) to change, be changed
1b) (Pael) to change, transform, frustrate
1b1) different (participle)
1c) (Ithpael) to be changed
1d) (Aphel) to change, alter
Adj | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonAR/Vhcc
חֲבַל (chabal) primarily means to destroy or hurt. It has forms that indicate both active destruction and a passive state of being destroyed. The entries consistently emphasize its meaning related to ruin or harm, with no significant disagreement among the lexicons.
[חֲבַל] vb. Pa. destroy, hurt
Hithpa. be destroyed
base
H2255 חֲבַל
2255 chabal khab-al'
(Aramaic) corresponding to 2254; to ruin:--destroy, hurt.
see HEBREW for 02254
חֲבַל (cha.val) — to destroy.
1) to hurt, destroy
1a) (Pael) to hurt, destroy
1b) (Ithpael) to be destroyed
Adj | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonAR/Vpcc
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 — 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…
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…
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
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
יְרוּשָׁלִַ֫ם (Yruwshalem) refers to Jerusalem, the capital of Judah and a significant city in Palestine. It is noted as meaning 'teaching of peace' and is derived from an Aramaic form. The entries consistently identify it as a proper noun and a location.
יְרוּשְׁלֵם 25 n.pr.loc. Jerusalem
base
H3390 יְרוּשְׁלֵם, יְרוּשָׁלֵם
3390 Yruwshalem yer-oo-shaw-lame'
(Chald)
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.lem) — Jerusalem.
Aramaic of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Adj | N-proper — Preposition · noun properAR/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
The Hebrew word אֲנָא (H576) is an Aramaic term meaning 'I' or 'me,' typically used for emphasis. It is derived from the lemma אֲנִי (H589), which also means 'I.' The entries consistently identify it as a first-person singular pronoun.
אֲנָא: v. אֲנָה
base
אֲנָה pr.1s. I
base
H576a אֲנָא: v. אֲנָה H576b אֲנָה pr. 1 s. I
576 'ana' an-aw'
(Aramaic) or .anah (Aramaic) {an-aw'}; corresponding to 589;
I:--I, as for me.
see HEBREW for 0589
אֲנָא (a.na) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
אֲנָה (a.nah) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Adj — PronounAPp1bs
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…
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 · Qal · perfect first person common singularAVqp1cs
טְעֵם (t`em) refers to taste and judgment, encompassing both subjective and objective aspects. It can also denote a command or report. The word is derived from related roots, indicating a range of meanings that includes flavor, wisdom, and decree.
טְעֵם 30 n.m. taste, judgment, command
base
H2942 טְעֵם, טַעַם
2942 t`em teh-ame'
(Aramaic) from 2939, and equivalent to 2941; properly,
flavor; figuratively, judgment (both subjective and
objective); hence, account (both subj. and obj.):--+
chancellor, + command, commandment, decree, + regard, taste,
wisdom.
see HEBREW for 02939
see HEBREW for 02941
טְעֵם (te.em) — command.
1) report, taste
1a) taste
1b) report
Adj — Noun common · both singular absoluteANcbsa
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 third · person masculine singularAVui3ms