Lexical Summary Diynay: Dinaites Original Word: דִּינַי Strong's Exhaustive Concordance Dinaite (Aramaic) partial from uncertain primitive; a Dinaite or inhabitant of some unknown Assyria province -- Dinaite. Brown-Driver-Briggs דִּינָיֵא proper name, of a people (?) Ezra 4:9 (so most, but HoffmZA ii. 55 Marquart64 AndrM 59* MeyEntst. J. 39 Str46* read דַּיָּנַיָּא judges (as translation of Persian dâtabara), while Scheft81 (improbable) compare Old Iranian *denya, (the) orthodox, i.e. Persians). Topical Lexicon Summary Dinai (plural form rendered “Dinaites” in English versions) designates a transplanted people group listed among the opponents of Judah and Benjamin during the early Persian period. Their single biblical appearance occurs in the catalog of ethnic communities who joined Rehum and Shimshai in petitioning King Artaxerxes to halt the rebuilding of Jerusalem’s temple (Ezra 4:9). Though the Old Testament preserves no further details about them, the context in which the name occurs allows solid conclusions about their origin, historical setting, and theological significance. Textual setting in Ezra 4 The book of Ezra recounts two waves of post-exilic restoration (Ezra 1–6; Ezra 7–10). Between these waves, hostile neighbors sought to frustrate the work. Ezra 4:7-16 preserves the text of their accusatory letter. Verse 9 lists the signatories: “From Rehum the commander, Shimshai the scribe, and the rest of their associates—the Dinaites, the Apharsathchites, the Tarpelites, the people of Persia, Erech, Babylon, and Susa (that is, the Elamites)—” (Ezra 4:9). The Dinaites stand at the head of this list, joined with other groups deported by Assyrian and Babylonian emperors and subsequently resettled in Samaria (compare 2 Kings 17:24). Their inclusion underscores the diversity of the opposition and the breadth of imperial involvement in the region. Identity and origin 1. Deportees under Assyria or Babylon • Their presence in Samaria best fits the policy of ethnic redistribution practiced by Tiglath-Pileser III, Sargon II, and later by Nebuchadnezzar II. • Linguistic affinities point tentatively to northern Mesopotamia or western Media, but Scripture leaves the exact homeland unconfirmed. • By the reign of Artaxerxes I (465–424 B.C.), these settlers had intermarried and inter-mingled with other deportee groups, adopting local gods (2 Kings 17:29-33) while retaining loyalty to the Persian administration. • Their political stature is evident in the fact that their leaders place their seal on an official provincial letter. Role in the opposition to the rebuilding of Jerusalem 1. Political motives • The decree of Cyrus (Ezra 1:1-4) threatened the existing balance of power; a prospering Jewish province would curb Samaritan influence. • The Dinaites and their allies therefore framed their complaint in terms of imperial security, alleging that “if this city is rebuilt… you will have no dominion in Trans-Euphrates” (Ezra 4:13). • Artaxerxes ordered construction to cease (Ezra 4:23-24), an edict that remained in effect until the prophetic ministries of Haggai and Zechariah rekindled the work (Ezra 5:1-2). • Thus, though Scripture assigns the Dinaites no further activity, their participation contributed to a discouraging sixteen-year hiatus. Broader biblical context Ezra’s portrayal of external opposition follows an established narrative pattern: • Return from exile—foreign resistance—divine intervention—project completed (compare Nehemiah 4:7-23; Nehemiah 6:1-16). • The Dinaites represent a new iteration of the same ancient hostility of the nations toward the covenant people (Psalm 2:1-3), a theme that threads through redemptive history and culminates in the messianic triumph (Revelation 11:15). Ministry and theological significance 1. God’s sovereignty over geopolitical forces • Human coalitions—even those sanctioned by imperial authority—cannot thwart the purposes of the Lord of hosts. The temple was finished “according to the command of the God of Israel” (Ezra 6:14). • The presence of the Dinaites in Scripture reminds believers that resistance often precedes spiritual advance. The pause in building became the proving ground for renewed faith, stimulated by prophetic exhortation (Haggai 1:14). • By resisting syncretistic alliances (Ezra 4:1-3), the returned exiles guarded the holiness of the second temple. The Dinaites inadvertently served God’s larger design by forcing a clear separation between authentic covenant worship and mixed religion. Lessons for today • Expect external pressures whenever God’s people engage in restorative work; opposition verifies rather than nullifies divine calling (2 Timothy 3:12). Related Scripture for further study 2 Kings 17:24-33; Ezra 4:1-24; Ezra 5:1-2; Haggai 1:1-15; Zechariah 4:6-10; Nehemiah 4:7-23; Psalm 2:1-6; 1 Peter 2:11-12 Forms and Transliterations דִּ֠ינָיֵא דיניא dî·nā·yê Dinaye dînāyêLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Ezra 4:9 HEB: וּשְׁאָ֖ר כְּנָוָתְה֑וֹן דִּ֠ינָיֵא וַאֲפַרְסַתְכָיֵ֞א טַרְפְּלָיֵ֣א NAS: of their colleagues, the judges and the lesser governors, KJV: of their companions; the Dinaites, the Apharsathchites, INT: and the rest of their colleagues the judges and the lesser the officials 1 Occurrence |
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