Translation | Verse | Text |
Strong Concordance | Ne 8:4 | And Ezra [05830] the scribe [05608] stood [05975] upon a pulpit [04026] of wood [06086], which they had made [06213] for the purpose [01697]; and beside [0681] him stood [05975] Mattithiah [04993], and Shema [08087], and Anaiah [06043], and Urijah [0223], and Hilkiah [02518], and Maaseiah [04641], on his right hand [03225]; and on his left hand [08040], Pedaiah [06305], and Mishael [04332], and Malchiah [04441], and Hashum [02828], and Hashbadana [02806], Zechariah [02148], and Meshullam [04918]. |
Word | American Tract Society - Definition |
EZRA | A celebrated priest and leader of the Jewish nation. He was "a ready scribe in the law," a learned, able, and faithful man, and appears to have enjoyed great consideration in the Persian court. During the eighty years embraced in his narrative, most of the reign of Cyrus passed, and the whole reign of Cambyses, Smerdis, Darius Hystaspis, Xerxes, and eight years of Artaxerxes Longimanus. From this last king he received letters, money, and every desirable help, and went at the head of a large party of returning exiles to Jerusalem, B. C. 457. Here he instituted many reforms in the conduct of the people, and in the public worship, Ezr 8:1-10:44 Ne 8:1-18. After this he is generally believed to have collected and revised all the books of the Old Testament Scripture, which form the present canon. The BOOK OF EZRA contains a history of the return of the Jews from the time of Cyrus; with an account of his own subsequent proceedings, B. C. 450. There are two apocryphal books ascribed to him under the name of Esdras, which is only the Greek form of the na |
Word | Easton Dictionary - Definition |
EZRA | help. (1.) A priest among those that returned to Jerusalem under Zerubabel (Neh. 12:1). (2.) The "scribe" who led the second body of exiles that returned from Babylon to Jerusalem B.C. 459, and author of the book of Scripture which bears his name. He was the son, or perhaps grandson, of Seraiah (2 Kings 25:18-21), and a lineal descendant of Phinehas, the son of Aaron (Ezra 7:1-5). All we know of his personal history is contained in the last four chapters of his book, and in Neh. 8 and 12:26. In the seventh year of the reign of Artaxerxes Longimanus (see DARIUS), he obtained leave to go up to Jerusalem and to take with him a company of Israelites (Ezra 8). Artaxerxes manifested great interest in Ezra's undertaking, granting him "all his request," and loading him with gifts for the house of God. Ezra assembled the band of exiles, probably about 5,000 in all, who were prepared to go up with him to Jerusalem, on the banks of the Ahava, where they rested for three days, and were put into order for their march across the desert, which was completed in four months. His proceedings at Jerusalem on his arrival there are recorded in his book. He was "a ready scribe in the law of Moses," who "had prepared his heart to seek the law of the Lord and to do it, and to teach in Israel statutes and judgments." "He is," says Professor Binnie, "the first well-defined example of an order of men who have never since ceased in the church; men of sacred erudition, who devote their lives to the study of the Holy Scriptures, in order that they may be in a condition to interpret them for the instruction and edification of the church. It is significant that the earliest mention of the pulpit occurs in the history of Ezra's ministry (Neh. 8:4). He was much more of a teacher than a priest. We learn from the account of his labours in the book of Nehemiah that he was careful to have the whole people instructed in the law of Moses; and there is no reason to reject the constant tradition of the Jews which connects his name with the collecting and editing of the Old Testament canon. The final completion of the canon may have been, and probably was, the work of a later generation; but Ezra seems to have put it much into the shape in which it is still found in the Hebrew Bible. When it is added that the complete organization of the synagogue dates from this period, it will be seen that the age was emphatically one of Biblical study" (The Psalms: their History, etc.). For about fourteen years, i.e., till B.C. 445, we have no record of what went on in Jerusalem after Ezra had set in order the ecclesiastical and civil affairs of the nation. In that year another distinguished personage, Nehemiah, appears on the scene. After the ruined wall of the city had been built by Nehemiah, there was a great gathering of the people at Jerusalem preparatory to the dedication of the wall. On the appointed day the whole population assembled, and the law was read aloud to them by Ezra and his assistants (Neh. 8:3). The remarkable scene is described in detail. There was a great religious awakening. For successive days they held solemn assemblies, confessing their sins and offering up solemn sacrifices. They kept also the feast of Tabernacles with great solemnity and joyous enthusiasm, and then renewed their national covenant to be the Lord's. Abuses were rectified, and arrangements for the temple service completed, and now nothing remained but the dedication of the walls of the city (Neh. 12). |
Word | American Tract Society - Definition |
HAND | Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one's self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu 8:10 27:18 Mr 10:16 Ac 6:6 19:6 1Ti 4:14. The hands of the high priest laid upon the scapegoat, as if transferring the guilt of the people to his head, represented the work wrought by Christ in order that the sinner might not be "driven away in his wickedness." See WASHING. |
Word | Easton Dictionary - Definition |
HAND | Called by Galen "the instrument of instruments." It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, "My hand was stretched out," etc., instead of, as in the Authorized Version, "My sore ran in the night," etc. The right hand denoted the south, and the left the north (Job 23:9; 1 Sam. 23:19). To give the right hand was a pledge of fidelity (2 Kings 10:15; Ezra 10:19); also of submission to the victors (Ezek. 17:18; Jer. 50:15). The right hand was lifted up in taking an oath (Gen. 14:22, etc.). The hand is frequently mentioned, particularly the right hand, as a symbol of power and strength (Ps. 60:5; Isa. 28:2). To kiss the hand is an act of homage (1 Kings 19:18; Job 31:27), and to pour water on one's hands is to serve him (2 Kings 3:11). The hand of God is the symbol of his power: its being upon one denotes favour (Ezra 7:6, 28; Isa. 1:25; Luke 1:66, etc.) or punishment (Ex. 9:3; Judg. 2:15; Acts 13:11, etc.). A position at the right hand was regarded as the chief place of honour and power (Ps. 45:9; 80:17; 110:1; Matt. 26:64). |
Word | Easton Dictionary - Definition |
HASHBADANA | consideration in judging, stood at Ezra's left hand when he read the law (Neh. 8:4). |
Word | Easton Dictionary - Definition |
HASHUM | opulent. (1.) Ezra 2:19; Neh. 7:22. (2.) Stood on Ezra's left hand while he read the law (Neh. 8:4). |
Word | American Tract Society - Definition |
HILKIAH | A faithful high priest in the reign of Josiah, 2Ki 22:20. This was also the name of the fathers of Jeremiah and Eliakim, 2Ki 18:18; Jer 1:1. |
Word | Easton Dictionary - Definition |
HILKIAH | portion of Jehovah. (1.) 1 Chr. 6:54. (2.) 1 Chr. 26:11. (3.) The father of Eliakim (2 Kings 18:18, 26, 37). (4.) The father of Gemariah (Jer. 29:3). (5.) The father of the prophet Jeremiah (1:1). (6.) The high priest in the reign of Josiah (1 Chr. 6:13; Ezra 7:1). To him and his deputy (2 Kings 23:5), along with the ordinary priests and the Levites who had charge of the gates, was entrusted the purification of the temple in Jerusalem. While this was in progress, he discovered in some hidden corner of the building a book called the "book of the law" (2 Kings 22:8) and the "book of the covenant" (23:2). Some have supposed that this "book" was nothing else than the original autograph copy of the Pentateuch written by Moses (Deut. 31:9-26). This remarkable discovery occurred in the eighteenth year of Josiah's reign (B.C. 624), a discovery which permanently affected the whole subsequent history of Israel. (See JOSIAH; SHAPHAN .) (7.) Neh. 12:7. (8.) Neh. 8:4. |
Word | Easton Dictionary - Definition |
MAASEIAH | the work of Jehovah. (1.) One of the Levites whom David appointed as porter for the ark (1 Chr. 15:18, 20). (2.) One of the "captains of hundreds" associated with Jehoiada in restoring king Jehoash to the throne (2 Chr. 23:1). (3.) The "king's son," probably one of the sons of king Ahaz, killed by Zichri in the invasion of Judah by Pekah, king of Israel (2 Chr. 28:7). (4.) One who was sent by king Josiah to repair the temple (2 Chr. 34:8). He was governor (Heb. sar, rendered elsewhere in the Authorized Version "prince," "chief captain," chief ruler") of Jerusalem. (5.) The father of the priest Zephaniah (Jer. 21:1; 37:3). (6.) The father of the false prophet Zedekiah (Jer. 29:21). Maase'iah, refuge is Jehovah, a priest, the father of Neriah (Jer. 32:12; 51:59). |
Word | Easton Dictionary - Definition |
MALCHIAH | Jehovah's king. (1.) The head of the fifth division of the priests in the time of David (1 Chr. 24:9). (2.) A priest, the father of Pashur (1 Chr. 9:12; Jer. 38:1). (3.) One of the priests appointed as musicians to celebrate the completion of the walls of Jerusalem (Neh. 12:42). (4.) A priest who stood by Ezra when he "read in the book of the law of God" (Neh. 8:4). (5.) Neh. 3:11. (6.) Neh. 3:31. (7.) Neh. 3:14. |
Word | Easton Dictionary - Definition |
MATTITHIAH | gift of Jehovah. (1.) One of the sons of Jeduthun (1 Chr. 25:3, 21). (2.) The eldest son of Shallum, of the family of Korah (1 Chr. 9:31). (3.) One who stood by Ezra while reading the law (Neh. 8:4). (4.) The son of Amos, and father of Joseph, in the genealogy of our Lord (Luke 3:25). |
Word | Easton Dictionary - Definition |
MESHULLAM | befriended. (1.) One of the chief Gadites in Bashan in the time of Jotham (1 Chr. 5:13). (2.) Grandfather of Shaphan, "the scribe," in the reign of Josiah (2 Kings 22:3). (3.) A priest, father of Hilkiah (1 Chr. 9:11; Neh. 11:11), in the reign of Ammon; called Shallum in 1 Chr. 6:12. (4.) A Levite of the family of Kohath (2 Chr. 34:12), in the reign of Josiah. (5.) 1 Chr. 8:17. (6.) 1 Chr. 3:19. (7.) Neh. 12:13. (8.) A chief priest (Neh. 12:16). (9.) One of the leading Levites in the time of Ezra (8:16). (10.) A priest (1 Chr. 9:12). (11.) One of the principal Israelites who supported Ezra when expounding the law to the people (Neh. 8:4). |
Word | Easton Dictionary - Definition |
MISHAEL | who is like God! (1.) A Levite; the eldest of the three sons of Uzziel (Ex. 6:22). (2.) One of the three Hebrew youths who were trained with Daniel in Babylon (Dan. 1:11, 19), and promoted to the rank of Magi. He and his companions were afterwards cast into the burning fiery furnace for refusing to worship the idol the king had set up, from which they were miraculously delivered (3:13-30). His Chaldean name was Meshach (q.v.). |
Word | Easton Dictionary - Definition |
PEDAIAH | redemption of the Lord. (1.) The father of Zebudah, who was the wife of Josiah and mother of king Jehoiakim (2 Kings 23:36). (2.) The father of Zerubbabel (1 Chr. 3:17-19). (3.). The father of Joel, ruler of the half-tribe of Manasseh (1 Chr. 27:20). (4.) Neh. 3:25. (5.) A Levite (8:4). (6.) A Benjamite (11:7). (7.) A Levite (13:13). |
Word | Easton Dictionary - Definition |
PULPIT | (Neh. 8:4). (See EZRA.) |
Word | American Tract Society - Definition |
SCRIBE | In the earlier Hebrew writings, was one skilled in writing and accounts, Ex 5:6 Jud 5:14 Jer 52:25; the person who communicated to the people the commands of the king, like the modern Secretary of State, 2Sa 8:17 20:25. In the later times of the Old Testament, especially after the captivity, and in the New Testament, a scribe is a person skilled in the Jewish law, a teacher or interpreter of the law. So Ezra was "a ready scribe in the laws of Moses," Ezr 7:6 1Ch 27:32. The scribes of the New Testament were a class of men educated for the purpose of preserving and expounding the sacred books. They had the charge of transcribing them, of interpreting the more difficult passages, and of deciding in cases which grew out of the ceremonial law, Mt 2:4, and were especially skilled in those glosses and traditions by which the Jews made void the law, Mt 15:1-6. Jewish writers speak of them as the schoolmasters of the nation; and one mode in which they exercised their office was by meeting the people from time to time, in every town, for the purpose of holding familiar discussions, and raising questions of the law for debate. Their influence was of course great; many of them were members of the Sanhedrin, and we often find them mentioned in connection with the elders and chief priests, Mt 5:20 7:29 12:38 20:18 21:15. Like the Pharisees, they were bitterly opposed to Christ, and joined with the priests and counselors in persecuting him and his followers, having little knowledge of Him concerning whom Moses and the prophets did write. The same persons who are termed scribes, are in parallel passages sometimes called lawyers and doctors of the law, Mt 22:35 Mr 12:28. Hence "scribe" is also used for a person distinguished for learning and wisdom, 1Co 1.20. |
Word | Easton Dictionary - Definition |
SHEMA | rumour. (1.) A Reubenite (1 Chr. 5:8). (2.) A Benjamite (1 Chr. 8:13). (3.) One who stood by Ezra when he read the law (Neh. 8:4). (4.) A town in the south of Judah (Josh. 15:26); the same as Sheba (ver. 5). |
Word | American Tract Society - Definition |
URIJAH | 1. A high-priest in the time of king Ahaz. He is called a faithful witness by Isaiah, Isa 8:2; but erred in constructing and using at the king's request an altar unlike that prescribed in the law, Ex 27:1-8; 38:1-7; 2Ki 16:9-12. 2. A faithful prophet, from Kirjathjearim in Judah, in the time of Jehoiakim. He confirmed the predictions of Jeremiah against Judah; and having fled to Egypt for refuge from the enraged king, and been sent back by Pharaoh-necho on demand, he was wickedly slain and dishonorably buried, Jer 26:20-23. Compare 2Ki 24:4. |
Word | Easton Dictionary - Definition |
URIJAH | the lord is my light. (1.) A high priest in the time of Ahaz (2 Kings 16:10-16), at whose bidding he constructed an idolatrous altar like one the king had seen at Damascus, to be set up instead of the brazen altar. (2.) One of the priests who stood at the right hand of Ezra's pulpit when he read and expounded the law (Neh. 8:4). (3.) A prophet of Kirjath-jearim in the reign of Jehoiakim, king of Judah (Jer. 26:20-23). He fled into Egypt from the cruelty of the king, but having been brought back he was beheaded and his body "cast into the graves of the common people." |
Word | Easton Dictionary - Definition |
WOOD | See FOREST. |
Word | American Tract Society - Definition |
ZECHARIAH | 1. Son of Berechiah, and grandson of Iddo the priest; called the son of Iddo in Ezr 5:1 6:14, and his successor in the priesthood, Ne 12:4,16, perhaps because Berechiah was then dead. Zechariah is the eleventh of the minor prophets. He returned from Babylon with Zerubbabel, and began to prophesy while yet young, Zec 2:4, in the second year of Darius son of Hystaspes, B. C. 520, in the eighth month of the holy year, and two months after Haggai. These two prophets, with united zeal, encouraged the people to resume the work of the temple, which had been discontinued for some years, Ezr 5:1. Zechariah's prophecies concerning the Messiah are more particular and express than those of most other prophets, and many of them, like those of Daniel, are couched in symbols. The book opens with a brief introduction; after which six chapters contain a series of visions, setting forth the fitness of that time for the promised restoration of Israel, the destruction of the enemies of God's people, the conversion of heathen nations, the advent of Messiah the Branch, the outpouring and blessed influences of the Holy Spirit, and the importance and safety of faithfully adhering to the service of their covenant God. Zec 7:1-14 relates to commemorative observances. Zec 9:1-11:17 predict the prosperity of Judah during the times of the Maccabees, together with the fate of Persia and other adjacent kingdoms. The remaining three chapters describe the future destiny of the Jews, the siege of Jerusalem, the triumphs of Messiah, and the glories of the latter day when "Holiness to the Lord" shall be inscribed on all things. 2. A wise and faithful prophetic counselor of king Uzziah, whose death was the beginning of calamities to Judah, 2Ch 26:5,16, perhaps the same who was the father-in-law of Ahaz, 2Ch 28:27 29:1 3. A son of Jeberechiah, associated with Urijah the high-priest by Isaiah as a "faithful witness," Isa 8:1 2Ch 29:13. 4. A son of Jehoiada. See ZACHARIAS 1. |
Word | Easton Dictionary - Definition |
ZECHARIAH | Jehovah is renowned or remembered. (1.) A prophet of Judah, the eleventh of the twelve minor prophets. Like Ezekiel, he was of priestly extraction. He describes himself (1:1) as "the son of Berechiah." In Ezra 5:1 and 6:14 he is called "the son of Iddo," who was properly his grandfather. His prophetical career began in the second year of Darius (B.C. 520), about sixteen years after the return of the first company from exile. He was contemporary with Haggai (Ezra 5:1). His book consists of two distinct parts, (1) chapters 1 to 8, inclusive, and (2) 9 to the end. It begins with a preface (1:1-6), which recalls the nation's past history, for the purpose of presenting a solemn warning to the present generation. Then follows a series of eight visions (1:7-6:8), succeeding one another in one night, which may be regarded as a symbolical history of Israel, intended to furnish consolation to the returned exiles and stir up hope in their minds. The symbolical action, the crowning of Joshua (6:9-15), describes how the kingdoms of the world become the kingdom of God's Christ. Chapters 7 and 8, delivered two years later, are an answer to the question whether the days of mourning for the destruction of the city should be any longer kept, and an encouraging address to the people, assuring them of God's presence and blessing. The second part of the book (ch. 9-14) bears no date. It is probable that a considerable interval separates it from the first part. It consists of two burdens. The first burden (ch. 9-11) gives an outline of the course of God's providential dealings with his people down to the time of the Advent. The second burden (ch. 12-14) points out the glories that await Israel in "the latter day", the final conflict and triumph of God's kingdom. (2.) The son or grandson of Jehoiada, the high priest in the times of Ahaziah and Joash. After the death of Jehoiada he boldly condemned both the king and the people for their rebellion against God (2 Chr. 24:20), which so stirred up their resentment against him that at the king's commandment they stoned him with stones, and he died "in the court of the house of the Lord" (24:21). Christ alludes to this deed of murder in Matt. 23:35, Luke 11:51. (See ZACHARIAS [2].) (3.) A prophet, who had "understanding in the seeing of God," in the time of Uzziah, who was much indebted to him for his wise counsel (2 Chr. 26:5). Besides these, there is a large number of persons mentioned in Scripture bearing this name of whom nothing is known. (4.) One of the chiefs of the tribe of Reuben (1 Chr. 5:7). (5.) One of the porters of the tabernacle (1 Chr. 9:21). (6.) 1 Chr. 9:37. (7.) A Levite who assisted at the bringing up of the ark from the house of Obededom (1 Chr. 15:20-24). (8.) A Kohathite Levite (1 Chr. 24:25). (9.) A Merarite Levite (1 Chr. 27:21). (10.) The father of Iddo (1 Chr. 27:21). (11.) One who assisted in teaching the law to the people in the time of Jehoshaphat (2 Chr. 17:7). (12.) A Levite of the sons of Asaph (2 Chr. 20:14). (13.) One of Jehoshaphat's sons (2 Chr. 21:2). (14.) The father of Abijah, who was the mother of Hezekiah (2 Chr. 29:1). (15.) One of the sons of Asaph (2 Chr. 29:13). (16.) One of the "rulers of the house of God" (2 Chr. 35:8). (17.) A chief of the people in the time of Ezra, who consulted him about the return from captivity (Ezra 8:16); probably the same as mentioned in Neh. 8:4, (18.) Neh. 11:12. (19.) Neh. 12:16. (20.) Neh. 12:35,41. (21.) Isa. 8:2. |
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