Ezra 7:13 — Word Study
WLCמִנִּי֮ שִׂ֣ים טְעֵם֒ דִּ֣י כָל־ מִתְנַדַּ֣ב בְּמַלְכוּתִי֩ מִן־ עַמָּ֨ה יִשְׂרָאֵ֜ל וְכָהֲנ֣וֹהִי וְלֵוָיֵ֗א לִמְהָ֧ךְ לִֽירוּשְׁלֶ֛ם עִמָּ֖ךְ יְהָֽךְ׃
BSAImin herebysûwm decreeṭᵉʻêm [issue a command, make a proclamation] thatdîy anykôl volunteersnᵉdab [those who are willing, minded of their own freewill] among the Israelitesʻam [people of Israel, descendants of Jacob] in my kingdommalkûw [realm, territory under my rule] including the priestskâhên [spiritual leaders, those who serve God] and LevitesLêvîy [members of the tribe of Levi, assistants to the priests] may go uphûwk [travel to, ascend to] with youʻim to JerusalemYᵉrûwshâlêm [the city of peace, the capital of Judah]
| Greek | English | Parsing |
|---|---|---|
| מִנִּי֮ | from me | Preposition, suffix |
| שִׂ֣ים | it is made | Verb plural, third person masculine singular |
| טְעֵם֒ | a decree | Noun common, both singular absolute |
| דִּ֣י | that | Conjunction |
| כָל־ | every | Noun common, both singular absolute |
| מִתְנַדַּ֣ב | [one who] volunteers | Verb masculine singular |
| בְּמַלְכוּתִי֩ | in kingdom my | Preposition, noun common feminine singular construct, suffix |
| מִן־ | from | Preposition |
| עַמָּ֨ה | people the | Noun common both singular determined, particle |
| יִשְׂרָאֵ֜ל | Israel | Noun proper |
| וְכָהֲנ֣וֹהִי | and priests its | Conjunction, noun common masculine plural construct, suffix |
| וְלֵוָיֵ֗א | and Levites the | Conjunction, noun gentilic masculine plural determined, particle |
| לִמְהָ֧ךְ | to go | Preposition, verb qal infinitive construct common |
| לִֽירוּשְׁלֶ֛ם | to Jerusalem | Preposition, noun proper |
| עִמָּ֖ךְ | with you | Preposition, suffix |
| יְהָֽךְ׃ | he will go | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I hereby decree that any volunteers among the Israelites in my kingdom, including the priests and Levites, may go up with you to Jerusalem. |
| KJV | I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee. |
| ASV | I make a decree, that all they of the people of Israel, and their priests and the Levites, in my realm, that are minded of their own free will to go to Jerusalem, go with thee. |
| YLT | By me hath been made a decree that every one who is willing, in my kingdom, of the people of Israel and of its priests and Levites, to go to Jerusalem with thee, doth go; |
| WEB | I make a decree that all those of the people of Israel and their priests and the Levites in my realm, who intend of their own free will to go to Jerusalem, go with you. |
| BBE | And now it is my order that all those of the people of Israel, and their priests and Levites in my kingdom, who are ready and have a desire to go to Jerusalem, are to go with you. |
The translations agree on the meaning of טְעֵם as 'decree' or 'command.'
The main clause is followed by several subordinate phrases that clarify the decree's scope and implications.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbהלך
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 7:13
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 Decree of Artaxerxesgenerated
Ezra 7:13 presents a decree from Artaxerxes, the king, allowing any volunteers among the Israelites, including priests and Levites, to go to Jerusalem. This decree is part of a larger narrative where Ezra is tasked with leading a group back to Jerusalem to restore the community and religious practices there. The king's permission highlights the importance of voluntary participation in this mission, echoing themes of leadership and community involvement found throughout the Scriptures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 5:13 | In his first year, however, Cyrus king of Babylon issued a decree to rebuild this house of God. |
| 2 | Ezra 6:1 | Thus King Darius ordered a search of the archives stored in the treasury of Babylon. |
| 3 | 2 Chronicles 30:5 | So they established a decree to circulate a proclamation throughout Israel, from Beersheba to Dan, that the people should come to keep the Passover of the LORD, the God of Israel, in Jerusalem. For they had not observed it as a nation as prescribed. |
| 4 | Esther 3:15 | The couriers left, spurred on by the king’s command, and the edict was issued in the citadel of Susa. Then the king and Haman sat down to drink, but the city of Susa was in confusion. |
| 5 | Esther 9:14 | So the king commanded that this be done. An edict was issued in Susa, and they hanged the ten sons of Haman. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — טְעֵם, te.'Emgenerated
The Hebrew word טְעֵם (te'em) primarily means 'decree' or 'command.' It can also refer to taste or flavor, indicating a range of meanings from judgment to command. In this context, it signifies a formal command issued by the king.
The use of טְעֵם in this verse emphasizes the authority of Artaxerxes in issuing a decree, which is a significant act of governance. It suggests not only a command but also an invitation for voluntary action among the Israelites.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of טְעֵם as 'decree' or 'command,' with the BSB, KJV, ASV, YLT, WEB, and BBE all reflecting this understanding.
Sentence Structuregenerated
The finite verb שִׂ֣ים (sim), meaning 'to decree,' governs the entire sentence, with several phrases providing details about the subjects and the action. The structure emphasizes the king's authority in issuing the command.
The sentence is organized around a main clause that articulates the decree, followed by prepositional phrases that clarify who is included and where they may go, highlighting the formal nature of the proclamation.
Septuagint Backgroundgenerated
The Septuagint translates טְעֵם as γνώμη (gnōmē), which can mean 'opinion' or 'judgment.' This choice indicates a slight shift in emphasis from a formal decree to a more subjective interpretation of the king's intent.
This translation choice may reflect the translators' understanding of the decree as not only a command but also a matter of discernment or wisdom in governance.
In plain words — the whole versegenerated
Ezra 7:13 shows that King Artaxerxes allows any willing Israelites, including priests and Levites, to travel to Jerusalem. This decree emphasizes the importance of voluntary service in the restoration of the community.
Frequently Asked Questionsgenerated
It signifies the king's authority and willingness to support the return of the Israelites to Jerusalem, emphasizing voluntary participation.
They are essential for the religious leadership and practices that need to be restored in Jerusalem.
It implies that participation in the journey to Jerusalem is based on individual willingness rather than compulsion.
It is part of Ezra's mission to lead a group back to Jerusalem to re-establish the community and its worship practices.
Reflection Questionsgenerated
- What does it mean to volunteer for a cause, and how can I apply this in my own life?
- How can I demonstrate leadership like Artaxerxes in my community?
- In what ways can I support the restoration of community and worship in my own context?
- What lessons can I learn from the willingness of the Israelites to return to Jerusalem?
The early church on this verse — how the Fathers read it
Bede comments on Artaxerxes' decree, noting that it grants permission for voluntary participation in the journey to Jerusalem, emphasizing the importance of freewill in faith.
From me a decree has been made, etc. He grants permission to all who wish to go to Jerusalem, he compels no one to go: and Christian princes, compelling no one, lest the will of faith be uncertain or doubtful,Early Church Fathers on Ezra 7 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezra 7:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI make a decree,.... Which, according to the laws of the Medes and Persians, when signed, might not be changed, Daniel 6:8, that all they of the people of Israel, and of his priests and Levites, in
Read John Gill on Ezra 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee. No JFB commentary on this verse.
Read Robert Jamieson on Ezra 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 7:13 I make a decree, that all they of the people of Israel, and [of] his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee.Ver. 13. And of his priests] sc. The God of heaven’ s priests, Ezra 7:12, and therefore honoured and respected by this great monarch; so was Samuel by Saul, Jaddus by Alexander the Great; the Bards (anciently) here in Albion by the greatest commanders. Which are minded of their own freewill] He would compel none; neither doth Almighty God. His people are all volunteers, Psalms 110:3 Isaiah 56:6; he finds them not so, but makes them so; and accounts that Virtus nolentium nulla est. Lex voluntaries quaerit…
Read John Trapp on Ezra 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11-26) Credentials and commission of Ezra. After the general statement the particulars are given, beginning with the letter of authorisation, in which we discern throughout the hand of Ezra.
Read Charles John Ellicott on Ezra 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Their own free-will] None shall be forced either to go or to stay. He who loves his God will avail himself of this favourable opportunity.
Read AdamClarke on Ezra 7 →CambridgeThe Cambridge Bible for Schools and Colleges13. Permission to Jews to return with Ezra to Jerusalem. I make a decree] The same phrase as in Ezra 4:19, Ezra 6:8; Ezra 6:11. all they of the people of Israel] Cf. Cyrus’s decree Ezra 1:3 ‘Whosoever there is among all his people’. Here, by the side of ‘the priests and Levites’, the expression, as in Ezra 7:27, should be compared with Ezra 2:2. of his priests] R.V. their priests, i.e. the priests of the people.
Read Cambridge on Ezra 7 →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
I hereby decree that any volunteers among the Israelites in my kingdom, including the priests and Levites, may go up with you to Jerusalem.
I make a decree that all those of the people of Israel and their priests and the Levites in my realm, who intend of their own free will to go to Jerusalem, go with you.
I hereby decree that any volunteers among the Israelites in my kingdom, including the priests and Levites, may go up with you to Jerusalem.
I have now issued a decree that anyone in my kingdom from the people of Israel – even the priests and Levites – who wishes to do so may go up with you to Jerusalem.
Tyndale line
I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee.
I make a decree, that all they of the people of Israel, and their priests and the Levites, in my realm, that are minded of their own free will to go to Jerusalem, go with thee.
I make a decree, that all they of the people of Israel, and their priests and the Levites, in my realm, which are minded of their own free will to go to Jerusalem, go with thee.
I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, who are disposed of their own free will to go to Jerusalem, go with thee.
I haue giuen commandement, that euery one, that is willing in my kingdome of the people of Israel, and of the Priestes, and Leuites to goe to Ierusalem with thee, shall goe.
Strictly literal
I have given orders that all they of the people of Israel, and of their priests and the Levites, in my realm, who are disposed to go to Jerusalem, go with thee.
By me hath been made a decree that every one who is willing, in my kingdom, of the people of Israel and of its priests and Levites, to go to Jerusalem with thee, doth go;
By me has been made a decree that everyone who is willing, in my kingdom, of the people of Israel and of its priests and Levites, to go to Jerusalem with you, go;
By me is the order given, that every one who is freely willing in my kingdom out of the people of Israel, and their priests and Levites, to go up to Jerusalem, may go up with thee:
I am ordering that anyone from Israel in my kingdom along with their priests and Levites who desires to go to Jerusalem, may go with you.
From the Latin
It is decreed by me, that all they of the people of Israel, and of the priests and of the Levites in my realm, that are minded to go into Jerusalem, should go with thee.
Simplified
I hereby issue this decree: Any of the people of Israel or their priests or Levites in my kingdom who voluntarily decide to go to Jerusalem with you may do so.
And now it is my order that all those of the people of Israel, and their priests and Levites in my kingdom, who are ready and have a desire to go to Jerusalem, are to go with you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in wording, with 15 of the 16 words matching directly. This consistency suggests a strong preservation of the text across these traditions.
מִנִּי֮ שִׂ֣ים טְעֵם֒ דִּ֣י כָל־ מִתְנַדַּ֣ב בְּמַלְכוּתִי֩ מִן־ עַמָּ֨ה יִשְׂרָאֵ֜ל וְכָהֲנ֣וֹהִי וְלֵוָיֵ֗א לִמְהָ֧ךְ לִֽירוּשְׁלֶ֛ם עִמָּ֖ךְ יְהָֽךְ׃
15 of the 16 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 7:13
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.
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj | Suff — Preposition · suffixAR/Sp1bs
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 plural · third person masculine singularAVQp3ms
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
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
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 absoluteANcbsa
נְדַב (ndab) primarily means to volunteer or offer freely. It is associated with the idea of being liberal or willing in giving, particularly in the context of freewill offerings. The word is built from a root that conveys the notion of generosity and willingness, and it appears in the Old Testament in contexts related to voluntary contributions.
[נְדַב] vb. Hithpa. volunteer, offer freely
base
H5069 נְדַב
5069 ndab ned-ab'
(Aramaic) corresponding to 5068; be (or give)
liberal(-ly):--(be minded of...own) freewill (offering),
offer freely (willingly).
see HEBREW for 05068
נְדַב (ne.dav) — be willing.
1) to volunteer, offer freely
1a) (Ithpael)
1a1) to volunteer
1a2) to give freely, offer freely
Adj — Verb masculine singularAVMrmsa
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
Adj | N-fs | Suff — Preposition · noun common feminine singular construct · suffixAR/Ncfsc/Sp1bs
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR — PrepositionAR
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 | Art — Noun common both singular determined · particleANcbsd/Ta
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…
יִשְׂרָאֵל (Yisra'el) refers to Israel, the name given to Jacob after wrestling with an angel, meaning 'God prevails.' It denotes both the individual Jacob and his descendants, encompassing the nation of Israel, which was divided into the northern and southern kingdoms after Solomon's death. The term is also used for the nation post-exile.
יִשְׂרָאֵל n.pr.gent. Israel
base
H3479 יִשְׂרָאֵל
3479 Yisra'el yis-raw-ale'
(Aramaic) corresponding to 3478:--Israel.
see HEBREW for 03478
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Aramaic of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
ANpl — Noun properANpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
כָּהֵן (kahen) means 'priest' in Aramaic, corresponding to the Hebrew word כֹּהֵן (ko.hen). The entries consistently define it as a noun referring to a priest, with no significant disagreement among the lexicons.
[כָּהֵן] n.m. priest
base
H3549 כָּהֵן
3549 kahen kaw-hane'
(Aramaic) corresponding to 3548:--priest.
see HEBREW for 03548
כָּהֵן (ka.hen) — priest.
priest
Aramaic of ko.hen (כֹּהֵן "priest" H3548)
Adj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp3ms
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This tribe was set apart for religious duties in ancient Israel. The entries indicate that the term is used to describe both the individual Levites and the collective tribe, with its first mention in Genesis 29:34.
[לֵוָי] n.gent. Levite
base
H3879 לֵוָי, לֵוִי
3879 Leviy lay-vee'
(Aramaic) corresponding to 3880:--Levite.
see HEBREW for 03880
לֵוָי (le.vi) — Levite.
A man of the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Aramaic of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Adj | Ngmpd | Art — Conjunction · noun gentilic masculine plural determined · particleAC/Ngmpd/Ta
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20
The Hebrew word הֲלַךְ (*halakh*) primarily means 'to go' or 'to walk.' It is derived from a root that conveys movement, and its forms include various nuances such as walking about or walking in pride. The entries indicate a connection to the Aramaic form הוּךְ (*hukh*), which also means 'to go.'
[הֲלַךְ] vb. go
Pe. syncop. go
Pa. walking about
Haph. walk in pride
base
H1946 הֲלַךְ go
1946 huwk hook
(Aramaic) corresponding to 1981; to go; causatively, to
bring:--bring again, come, go (up).
see HEBREW for 01981
הוּךְ (hukh) — to go.
(P'al) to go, come, walk, be brought
Aramaic of ha.lakh (הָלַךְ ": walk" H1980)
Adj | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
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…
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
Adj | Suff — Preposition · suffixAR/Sp2ms
The Hebrew word הֲלַךְ (*halakh*) primarily means 'to go' or 'to walk.' It is derived from a root that conveys movement, and its forms include various nuances such as walking about or walking in pride. The entries indicate a connection to the Aramaic form הוּךְ (*hukh*), which also means 'to go.'
[הֲלַךְ] vb. go
Pe. syncop. go
Pa. walking about
Haph. walk in pride
base
H1946 הֲלַךְ go
1946 huwk hook
(Aramaic) corresponding to 1981; to go; causatively, to
bring:--bring again, come, go (up).
see HEBREW for 01981
הוּךְ (hukh) — to go.
(P'al) to go, come, walk, be brought
Aramaic of ha.lakh (הָלַךְ ": walk" H1980)
AVqi3ms — Verb · Qal · imperfect third person masculine singularAVqi3ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare