Ezra 8:17 — Word Study
WLCוָאֲצַוֶּ֤ה אוֹתָם֙ עַל־ אִדּ֣וֹ הָרֹ֔אשׁ בְּכָסִפְיָ֖א הַמָּק֑וֹם וָאָשִׂימָה֩ בְּפִיהֶ֨ם דְּבָרִ֜ים לְ֠דַבֵּר אֶל־ אִדּ֨וֹ אָחִ֤יו הַנְּתִינִים֙ בְּכָסִפְיָ֣א הַמָּק֔וֹם לְהָֽבִיא־ לָ֥נוּ מְשָׁרְתִ֖ים לְבֵ֥ית אֱלֹהֵֽינוּ׃
BSAAnd I sentyâtsâʼ themʼêth toʻal IddoʼIddôw [the prophet, a leader] the leaderrôʼsh [head, chief] at CasiphiaKâçiphyâʼ [a place in Babylon] with a messagedâbâr [command, instruction] forʼêl himʼIddôw and his kinsmenʼâch [brothers, relatives] at CasiphiaKâçiphyâʼ that they should bringbôwʼ ministersshârath [servants, worship leaders] for the housebayith [dwelling place, sanctuary] of our Godʼĕlôhîym [Elohim, the supreme Creator]
| Greek | English | Parsing |
|---|---|---|
| וָאֲצַוֶּ֤ה | and I commanded | Verb, Piel, sequential imperfect first person common singular |
| אוֹתָם֙ | the object marker them | Particle, suffix |
| עַל־ | to | Preposition |
| אִדּ֣וֹ | Iddo | Noun proper masculine |
| הָרֹ֔אשׁ | the chief | Particle, noun common masculine singular absolute |
| בְּכָסִפְיָ֖א | in Casiphia | Preposition, noun proper |
| הַמָּק֑וֹם | the place | Particle, noun common masculine singular absolute |
| וָאָשִׂימָה֩ | and I put ! | Verb qal sequential imperfect first person common singular, suffix |
| בְּפִיהֶ֨ם | in mouth their | Preposition, noun common masculine singular construct, suffix |
| דְּבָרִ֜ים | words | Noun common, masculine plural absolute |
| לְ֠דַבֵּר | to speak | Preposition, verb piel infinitive construct common |
| אֶל־ | to | Preposition |
| אִדּ֨וֹ | Iddo | Noun proper masculine |
| אָחִ֤יו | brother his | Noun common masculine singular construct, suffix |
| הַנְּתִינִים֙ | the temple servants | Particle, noun common masculine plural absolute |
| בְּכָסִפְיָ֣א | in Casiphia | Preposition, noun proper |
| הַמָּק֔וֹם | the place | Particle, noun common masculine singular absolute |
| לְהָֽבִיא־ | to bring | Preposition, verb hiphil infinitive construct common |
| לָ֥נוּ | to us | Preposition, suffix |
| מְשָׁרְתִ֖ים | servants | Verb, Piel, participle (active) masculine plural |
| לְבֵ֥ית | for [the] house of | Preposition, noun common masculine singular construct |
| אֱלֹהֵֽינוּ׃ | God our | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I sent them to Iddo, the leader at Casiphia, with a message for him and his kinsmen, the temple servants at Casiphia, that they should bring to us ministers for the house of our God. |
| KJV | And I sent them with commandment unto Iddo the chief at the place Casiphia, and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God. |
| ASV | And I sent them forth unto Iddo the chief at the place Casiphia; and I told them what they should say unto Iddo, and his brethren the Nethinim, at the place Casiphia, that they should bring unto us ministers for the house of our God. |
| YLT | and I charge them for Iddo the head, in the place Casiphia, and put in their mouth words to speak unto Iddo, [and] his brethren the Nethinim, in the place Casiphia, to bring to us ministrants for the house of our God. |
| WEB | I sent them out to Iddo the chief at the place Casiphia; and I told them what they should tell Iddo and his brothers the temple servants at the place Casiphia, that they should bring to us ministers for the house of our God. |
| BBE | And I sent them to Iddo the chief at the place Casiphia, and gave them orders what to say to Iddo and his brothers the Nethinim at the place Casiphia, so that they might come back to us with men to do the work of the house of our God. |
The translations agree on the term for ministers, reflecting a consistent understanding of their role in temple service.
The sentence is structured with a main clause followed by several subordinate phrases that provide context and detail, reflecting the complexity of Ezra's command.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָוָה
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 8:17
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 — Ezra's Mission to Iddogenerated
Ezra 8:17 describes Ezra's efforts to ensure that the temple in Jerusalem would have proper ministers. He sends a message to Iddo, a leader in Casiphia, asking for assistance in gathering ministers for the house of God. This reflects Ezra's commitment to re-establishing worship and service in the temple after the return from exile.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 4:15 | You are to speak to him and put the words in his mouth. I will help both of you to speak, and I will teach you what to do. |
| 2 | Deuteronomy 18:18 | I will raise up for them a prophet like you from among their brothers. I will put My words in his mouth, and he will tell them everything I command him. |
| 3 | 2 Samuel 14:3–19 | Then go to the king and speak these words to him.” And Joab put the words in her mouth. |
| 4 | Jeremiah 1:9 | Then the LORD reached out His hand, touched my mouth, and said to me: “Behold, I have put My words in your mouth. |
| 5 | Jeremiah 15:19 | Therefore this is what the LORD says: “If you return, I will restore you; you will stand in My presence. And if you speak words that are noble instead of worthless, you will be My spokesman. It is they who must turn to you, but you must not turn to them. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מְשָׁרְתִ֖ים, me.sha.re.Timgenerated
The word מְשָׁרְתִ֖ים (me.sha.re.Tim) is a participle derived from the verb שָׁרַת (sharath), meaning to serve or minister. It indicates those who are actively engaged in service, particularly in a religious context, such as priests or Levites assisting in the temple.
In this verse, it refers specifically to the ministers who would help facilitate worship and rituals in the temple, highlighting their role as essential to the community's spiritual life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses ministers for מְשָׁרְתִ֖ים.
Sentence Structuregenerated
The main verb of the verse is וָאֲצַוֶּ֤ה (va.'o.tzi.'ah), meaning 'and I commanded.' It governs a series of phrases that detail the command and its recipients, emphasizing the structured nature of Ezra's leadership.
The sentence structure is complex, with multiple prepositional phrases providing context about Iddo and Casiphia, and a final clause indicating the purpose of the command, showcasing the organized approach Ezra takes in his mission.
Septuagint Backgroundgenerated
The Septuagint translates מְשָׁרְתִ֖ים as ἀδελφοὺς (adelphous), meaning 'brothers.' This choice reflects a broader interpretation, emphasizing kinship and community rather than strictly ministerial roles.
This translation may suggest a focus on the collective responsibility of the community in temple service, rather than just the formal role of ministers.
In plain words — the whole versegenerated
Ezra 8:17 tells us that Ezra sent messengers to Iddo, who was a leader in a place called Casiphia. He asked Iddo to bring ministers for the temple in Jerusalem, showing Ezra's commitment to restoring proper worship after the exile.
Frequently Asked Questionsgenerated
Iddo was a leader and possibly a prophet during the time of the exile and return, significant for his role in gathering ministers for the temple.
In this context, 'ministers' refers to those who serve in the temple, assisting in worship and religious duties.
Ezra is sending for ministers to ensure that the temple in Jerusalem has the proper personnel to facilitate worship and maintain the spiritual life of the community.
Casiphia is noted as a place in Babylon where Ezra sought help, indicating the connections between the exiled community and their leaders.
Reflection Questionsgenerated
- How can I actively serve in my community like the ministers mentioned in this verse?
- What steps can I take to ensure that worship is a priority in my life and community?
- In what ways can I support leaders in my church or community, similar to Ezra's support for Iddo?
- How does understanding the role of ministers in the temple enhance my appreciation for worship today?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the geographical context and the significance of Ezra's mission to restore worship in Jerusalem.
And I sent them to Iddo, etc. The Caspian Sea, as Orosius writes, rises from the northern region of the ocean, whose shores and deserted places around the ocean are uninhabited and uncultivated.Early Church Fathers on Ezra 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 8:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I sent them with commandment unto Iddo the chief, at the place Casiphia,.... Not a place by the Caspian sea, and near the Caspian mountains, as Munster, which was too far off to go and return in
Read John Gill on Ezra 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I sent them with commandment unto Iddo the chief at the place Casiphia, and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should
Read Robert Jamieson on Ezra 8 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI sent them with commandment; which he might do, partly by virtue of that authority which he had over them by his priesthood; and partly by that authority which he either had received or could easily procure from the king to that purpose. Iddo the chief; the head of the rest, either by ecclesiastical order or government, which the Persian kings allowed to the Jews; or by some grant or commission from the king. At the place Casiphia; not a place near the Caspian Lake, as some guess from the likeness of the names; for that was at too great a distance for his present purpose; but some other place not far from Ahava, where he knew that there was a college or considerable company of Levites…
Read Matthew Poole on Ezra 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 8:17 And I sent them with commandment unto Iddo the chief at the place Casiphia, and I told them what they should say unto Iddo, [and] to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God.Ver. 17. At the place Casiphia] Where it may seem that there was a college of Levites, and Iddo was their president. And to his brethren the Nethinims] Who were now become men of mark, brethren to Iddo, and much sought for by Ezra, Ezra 2:43, for the service they did about God’ s house.
Read John Trapp on Ezra 8 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The place Casiphia.—Evidently near Ahavah, and a colony of Jews presided over by Iddo, one of the humble race of the Nethinims, but at present chief under the Persians. Ezra was aware of their existence in these parts. Ministers.—A term obviously including Levites and Nethinims.
Read Charles John Ellicott on Ezra 8 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. At the place Casiphia] The most judicious commentators are agreed that by Casiphia, the Caspian mountains, between Media and Hyrcania, are intended; where, probably, the Nethinim were employed in working silver mines: כסף keseph, from which the word comes, signifies silver.
Read AdamClarke on Ezra 8 →
CambridgeThe Cambridge Bible for Schools and Colleges17. And I sent them with commandment] R.V. And I sent them forth. Marg. another reading is I gave them commandment. The A.V. combines the two readings. The variety of reading arises from the uncertainty felt as to the true rendering of the previous verse. The rendering ‘then sent I for’ in that verse requires in this verse the reading ‘And I sent them forth’ (C’thib). The rendering ‘then sent I’ could be followed by either ‘I sent them forth’ or ‘I gave them commandment’ (K’ri), the latter being less a repetition of the previous sentence. Supposing that “I gave them commandment” was the original reading, we can see that, when the Hebrew idiom in Ezra 8:16 ‘then sent I’ (the object expressed…
Read Cambridge on Ezra 8 →
Albert Barnes1798–1870Barnes' Notes on the BibleCasiphia - Its situation is wholly unknown; but it cannot have been far from Ahava.
Read Albert Barnes on Ezra 8 →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
And I sent them to Iddo, the leader at Casiphia, with a message for him and his kinsmen, the temple servants at Casiphia, that they should bring to us ministers for the house of our God.
I sent them out to Iddo the chief at the place Casiphia; and I told them what they should tell Iddo and his brothers the temple servants at the place Casiphia, that they should bring to us ministers for the house of our God.
And I sent them to Iddo, the leader at Casiphia, with a message for him and his kinsmen, the temple servants at Casiphia, that they should bring to us ministers for the house of our God.
I sent them to Iddo, who was the leader in the place called Casiphia. I told them what to say to Iddo and his relatives, who were the temple servants in Casiphia, so they would bring us attendants for the temple of our God.
Tyndale line
And I sent them with commandment unto Iddo the chief at the place Casiphia, and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God.
And I sent them forth unto Iddo the chief at the place Casiphia; and I told them what they should say unto Iddo, and his brethren the Nethinim, at the place Casiphia, that they should bring unto us ministers for the house of our God.
And I sent them forth unto Iddo the chief at the place Casiphia; and I told them what they should say unto Iddo, and his brethren the Nethinim, at the place Casiphia, that they should bring unto us ministers for the house of our God.
And I sent them with commandment to Iddo the chief at the place Casiphia, and I told them what they should say to Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring to us ministers for the house of our God.
And I gaue them commandement, to Iddo the chiefest at the place of Casiphia, and I told them the words that they should speake to Iddo, and to his brethren the Nethinims at the place of Casiphia, that they should cause the ministers of the house of our God to come vnto vs.
Strictly literal
And I gave them a commission to Iddo the chief, at the place Casiphia, and I put words in their mouths to say to Iddo [and] his brethren the Nethinim, at the place Casiphia, that they should bring to us ministers for the house of our God.
and I charge them for Iddo the head, in the place Casiphia, and put in their mouth words to speak unto Iddo, [and] his brethren the Nethinim, in the place Casiphia, to bring to us ministrants for the house of our God.
and I charge them for Iddo the head, in the place Casiphia, and put in their mouth words to speak to Iddo, [and] his brothers the Nethinim, in the place Casiphia, to bring to us servants for the house of our God.
And I sent them with a charge unto Iddo the chief at the place Cassiphia, and I laid the words in their mouth to speak unto Iddo, and to his brother, who were appointed at the place Cassiphia, that they should bring unto us ministers for the house of our God.
Next I sent them to Iddo, the leader in Kasiphia. I told them what to say to Iddo and his relatives, the temple servants living in Kasiphia, that is, to send to us servants for the house of God.
From the Latin
And I sent them to Eddo, who is chief in the place of Chasphia, and I put in their mouth the words that they should speak to Eddo, and his brethren the Nathinites in the place of Chasphia, that they should bring us ministers of the house of our God.
Simplified
I told them to go to Iddo, the leader of the Temple servants at Casiphia, asking him and his relatives to send us ministers for the Temple of our God.
And I sent them to Iddo the chief at the place Casiphia, and gave them orders what to say to Iddo and his brothers the Nethinim at the place Casiphia, so that they might come back to us with men to do the work of the house of our God.
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 content, with 19 of the 22 words matched. The Septuagint's translation reflects its own word order and articles, indicating a close alignment with the Hebrew text's meaning.
וָאֲצַוֶּ֤ה אוֹתָם֙ עַל־ אִדּ֣וֹ הָרֹ֔אשׁ בְּכָסִפְיָ֖א הַמָּק֑וֹם וָאָשִׂימָה֩ בְּפִיהֶ֨ם דְּבָרִ֜ים לְ֠דַבֵּר אֶל־ אִדּ֨וֹ אָחִ֤יו הַנְּתִינִים֙ בְּכָסִפְיָ֣א הַמָּק֔וֹם לְהָֽבִיא־ לָ֥נוּ מְשָׁרְתִ֖ים לְבֵ֥ית אֱלֹהֵֽינוּ׃
19 of the 22 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 8:17
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.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
Hc/Vpw1cs — Verb · Piel · sequential imperfect first person common singularHc/Vpw1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
אִדּוֹ (Iddow) refers to a chief Israelite mentioned in the context of the Exile and Return, specifically in עזרא 8:17. The name is noted to mean "I will praise him." The exact derivation of the name is uncertain.
אִדּוֹ n.pr.m. a chief Israelite Ezr 8:17, 17.
done
H112 אִדּוֹ
112 'Iddow id-do
of uncertain derivation; Iddo, an Israelite:--Iddo.
אִדּוֹ (id.do) — Iddo.
A prophet living at the time of Exile and Return, first mentioned at Ezr.8.17
§ Iddo = "I will praise him"
a chief Israelite during resettlement
N-proper — Noun proper masculineHNpm
id'-o:
(1) ('iddo (?[~'adhadh, "to be strong"), "hap," "happy" (?), Ezr 8:17): The "chief at the place Casiphia," who provided Ezra with Levites and Nethinim, the head of the Levitical body or school, said to be one of the Nethinim or temple slaves, but perhaps an "and" has slipped out, and it should read: "his brethren and the Nethinim." 1 Esdras 8:45,46 has "Loddeus (the King James Version "Saddeus"), the captain who was in the place of the treasury," keceph meaning silver. Septuagint has "in the place of the silver (en argurio tou topou) .... to his brethren and to the treasurers."
(2) (yiddo, "beloved," or "loving," 1Ch 27:21): Son of Zechariah, and captain of the half-tribe of Manasseh in Gilead, under David.
Iddo
(1.) Timely (1 Chr. 6:21). A Gershonite Levite.
(2.) Lovely. The son of Zechariah (1 Chr. 27:21), the ruler of Manasseh in David’s time.
(3.) Timely. The father of Ahinadab, who was one of Solomon’s purveyors (1 Kings 4:14).
(4.) Lovely. A prophet of Judah who wrote the history of Rehoboam and Abijah (2 Chr. 12:15). He has been identified with Oded (2 Chr. 15:1).
(timely or lovely). The father of Abinadab. (1 Kings 4:14) A descendant of Gershom, son of Levi. (1 Chronicles 6:21) Son of Zechariah, ruler of the tribe of Manasseh east of Jordan in the time of David. (1 Chronicles 27:21) (B.C. 1014.) A seer whose "visions" against Jeroboam incidentally contained some of the acts of Solomon. (2 Chronicles 9:29) He appears to have written a chronicle or story relating to the life and reign of Abijah. (2 Chronicles 13:22) (B.C. 961.) The grandfather of the prophet Zechariah. (Zechariah 1:1,7) The chief of those who assembled at…
A prophet of Judah, who prophesied against Jeroboam, and wrote the history of Rehoboam and Abijah, 2Ch 9:29 12:15 13:22. Josephus and others are of opinion that he was sent to he, who was killed by a lion, 1Ki 13:1-25. Several other persons of this name are mentioned in Scripture, 1Ch 27:21 Ezr 10:44 Zec 1:1.
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
chef: The English word is in the King James Version of Old Testament the translation of some 17 different Hebrew words, most frequently of ro'sh, "head," sar, "prince," and re'shith, "beginning." The principal changes made by the Revised Version (British and American) are:
(1) Hebrew beth'abh, "house of a father," being recognized as a technical term denoting a subdivision of a tribe, ro'sh is rendered literally "head," when it occurs in connection with this phrase, so that "chief fathers" (Num 31:26) and "chief of the fathers" (Ezr 1:5) become "heads of fathers' houses";
(2) Hebrew naghidh and nasi' are more accurately translated "prince" in such passages as 1Ch 5:2; Nu 3:32;
כָּסִפְיָא (Kaciphya') refers to a location in Babylonia, possibly meaning 'silvery.' The exact site is uncertain, but it is noted as being along the route between Babylon and Jerusalem. The word may derive from a related term, but the entries do not provide further details.
כָּסִפְיָא n.pr.loc. in Babylonia, site unknown
base
H3703 כָּסִפְיָא
3703 Kaciphya' kaw-sif-yaw'
perhaps from 3701; silvery; Casiphja, a place in
Bab.:--Casiphia.
see HEBREW for 03701
כָּסִפְיָא (ka.siph.ya) — Casiphia.
§ Casiphia = "silvery"
a place in Babylonia on the road between Babylon and Jerusalem; site uncertain
Prep | N-proper — Preposition · noun properHR/Npl
ka-sif'-i-a, ka-sif-e'-a (kaciphya'): An unidentified place in North Babylonia, near the river Ahava, to which Ezra sent for "ministers for the house of our God" (Ezr 8:17). Some have thought the name to be connected with keceph, "silver" or "money." Septuagint renders argurio tou topou, as in 1 Esdras 8:45, "the place of the treasury."
Casiphia
Silver, a place between Babylon and Jerusalem, where Iddo resided (Ezra 8:17); otherwise unknown.
(silvery, white), a place of uncertain site on the road between Babylon and Jerusalem. (Ezra 8:17)
The home of many of the exiled Jews, was probably in the vicinity of the Caspian sea, Ezr 8:17.
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Hc/Vqw1cs/Sh — Verb qal sequential imperfect first person common singular · suffixHc/Vqw1cs/Sh
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc/Sp3mp — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp — Noun common · masculine plural absoluteHNcmpa
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HR/Vpcc — Preposition · verb piel infinitive construct commonHR/Vpcc
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
אִדּוֹ (Iddow) refers to a chief Israelite mentioned in the context of the Exile and Return, specifically in עזרא 8:17. The name is noted to mean "I will praise him." The exact derivation of the name is uncertain.
אִדּוֹ n.pr.m. a chief Israelite Ezr 8:17, 17.
done
H112 אִדּוֹ
112 'Iddow id-do
of uncertain derivation; Iddo, an Israelite:--Iddo.
אִדּוֹ (id.do) — Iddo.
A prophet living at the time of Exile and Return, first mentioned at Ezr.8.17
§ Iddo = "I will praise him"
a chief Israelite during resettlement
N-proper — Noun proper masculineHNpm
id'-o:
(1) ('iddo (?[~'adhadh, "to be strong"), "hap," "happy" (?), Ezr 8:17): The "chief at the place Casiphia," who provided Ezra with Levites and Nethinim, the head of the Levitical body or school, said to be one of the Nethinim or temple slaves, but perhaps an "and" has slipped out, and it should read: "his brethren and the Nethinim." 1 Esdras 8:45,46 has "Loddeus (the King James Version "Saddeus"), the captain who was in the place of the treasury," keceph meaning silver. Septuagint has "in the place of the silver (en argurio tou topou) .... to his brethren and to the treasurers."
(2) (yiddo, "beloved," or "loving," 1Ch 27:21): Son of Zechariah, and captain of the half-tribe of Manasseh in Gilead, under David.
Iddo
(1.) Timely (1 Chr. 6:21). A Gershonite Levite.
(2.) Lovely. The son of Zechariah (1 Chr. 27:21), the ruler of Manasseh in David’s time.
(3.) Timely. The father of Ahinadab, who was one of Solomon’s purveyors (1 Kings 4:14).
(4.) Lovely. A prophet of Judah who wrote the history of Rehoboam and Abijah (2 Chr. 12:15). He has been identified with Oded (2 Chr. 15:1).
(timely or lovely). The father of Abinadab. (1 Kings 4:14) A descendant of Gershom, son of Levi. (1 Chronicles 6:21) Son of Zechariah, ruler of the tribe of Manasseh east of Jordan in the time of David. (1 Chronicles 27:21) (B.C. 1014.) A seer whose "visions" against Jeroboam incidentally contained some of the acts of Solomon. (2 Chronicles 9:29) He appears to have written a chronicle or story relating to the life and reign of Abijah. (2 Chronicles 13:22) (B.C. 961.) The grandfather of the prophet Zechariah. (Zechariah 1:1,7) The chief of those who assembled at…
A prophet of Judah, who prophesied against Jeroboam, and wrote the history of Rehoboam and Abijah, 2Ch 9:29 12:15 13:22. Josephus and others are of opinion that he was sent to he, who was killed by a lion, 1Ki 13:1-25. Several other persons of this name are mentioned in Scripture, 1Ch 27:21 Ezr 10:44 Zec 1:1.
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
נְתִינִים (Nathiyn) refers to the Nethinim, a group of temple servants assigned to assist the Levites and priests in the sanctuary. The term is derived from the root meaning 'given,' indicating those who were given to this duty. It appears in the context of temple service, particularly in Ezra 8:17.
נְתִינִים n.m.pl. Nethinim (prop. those given to the service of the sanctuary)
base
H5411 נְתִינִים, נָתִין, נָתוּן
5411 Nathiyn naw-theen'
or Nathuwn (Ezra 8:17) {naw-thoon'} (the proper form as
passive participle), from 5414; one given, i.e. (in the plural
only) the Nethinim, or Temple-servants (as given to that
duty):--Nethinims.
see HEBREW for 05414
נְתִינִים (na.tin) — temple servant.
1) Nethinims
1a) temple slaves assigned to the Levites and priests for service in the sanctuary
Aramaic equivalent: ne.tin (נְתִין "temple servant" H5412)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
כָּסִפְיָא (Kaciphya') refers to a location in Babylonia, possibly meaning 'silvery.' The exact site is uncertain, but it is noted as being along the route between Babylon and Jerusalem. The word may derive from a related term, but the entries do not provide further details.
כָּסִפְיָא n.pr.loc. in Babylonia, site unknown
base
H3703 כָּסִפְיָא
3703 Kaciphya' kaw-sif-yaw'
perhaps from 3701; silvery; Casiphja, a place in
Bab.:--Casiphia.
see HEBREW for 03701
כָּסִפְיָא (ka.siph.ya) — Casiphia.
§ Casiphia = "silvery"
a place in Babylonia on the road between Babylon and Jerusalem; site uncertain
Prep | N-proper — Preposition · noun properHR/Npl
ka-sif'-i-a, ka-sif-e'-a (kaciphya'): An unidentified place in North Babylonia, near the river Ahava, to which Ezra sent for "ministers for the house of our God" (Ezr 8:17). Some have thought the name to be connected with keceph, "silver" or "money." Septuagint renders argurio tou topou, as in 1 Esdras 8:45, "the place of the treasury."
Casiphia
Silver, a place between Babylon and Jerusalem, where Iddo resided (Ezra 8:17); otherwise unknown.
(silvery, white), a place of uncertain site on the road between Babylon and Jerusalem. (Ezra 8:17)
The home of many of the exiled Jews, was probably in the vicinity of the Caspian sea, Ezr 8:17.
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
שָׁרַת (sharath) is a Hebrew verb meaning to minister or serve. It is derived from a primitive root that conveys the idea of attending to someone as a servant or worshipper. The entries indicate its use in contexts related to ministry and service, particularly in the Piel form, which emphasizes active participation in serving.
[שָׁרַת] 97 vb. Pi. minister, serve
base
H8334 שָׁרַת Pi. minister, serve
8334 sharath shaw-rath'
a primitive root; to attend as a menial or worshipper;
figuratively, to contribute to:--minister (unto), (do)
serve(- ant, -ice, -itor), wait on.
שָׁרַת (sha.rat) — to minister.
(Piel) to minister, serve, minister to
V-Piel — Verb · Piel · participle (active) masculine pluralHVprmpa
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
