1CH (First Chronicles)
1CH.1 • 1CH.2 • 1CH.3 • 1CH.4 • 1CH.5 • 1CH.6 • 1CH.7 • 1CH.8 • 1CH.9 • 1CH.10 • 1CH.11 • 1CH.12 • 1CH.13 • 1CH.14 • 1CH.15 • 1CH.16 • 1CH.17 • 1CH.18 • 1CH.19 • 1CH.20 • 1CH.21 • 1CH.22 • 1CH.23 • 1CH.24 • 1CH.25 • 1CH.26 • 1CH.27 • 1CH.28 • 1CH.29
1CH.1
[1CH.1.1] Adam, Shet, Enosh. [§]
Adam shet enosh
This verse lists three names: Adam, Shet, and Enosh. These are proper nouns, the names of people. There are no divine names present in this verse.
[1CH.1.2] Keynan, praise of God, descended. [§]
Keynan Mahalalel yared.
Keynan is a proper name, likely meaning 'nest' or 'possession'. Mahalalel is a proper name, meaning 'praise of God'. Yared means 'descended' or 'went down'. This verse appears to be a genealogical statement indicating a descent or a movement downwards in a lineage.
[1CH.1.3] Enoch fathered Methuselah, who fathered Lamech. [§]
Khanokh metushelakh lamekh
This verse consists of three proper nouns, names of people in the genealogy of Genesis chapter 5. Khanokh is Enoch, metushelakh is Methuselah, and lamekh is Lamech. These names are listed in a sequence likely indicating lineage: Enoch fathered Methuselah, who fathered Lamech.
[1CH.1.4] Noah, the name Ham and Japheth. [§]
Nokh shem Kham ve-Yaphet.
This verse lists the names of the three sons of Noah. 'Nokh' is the name Noah. 'Shem' means 'name'. 'Kham' is the name Ham. 'Ve' means 'and'. 'Yaphet' is the name Japheth. The verse simply states 'Noah, the name Ham and Japheth'.
[1CH.1.5] The sons of Japheth are Gomar and Magog and Madai and Javan and Tubal and Meshech and Tiras. [§]
bə·nê ye·fet go·mer û·mā·gōg û·mā·day wə·yā·wān wə·tu·ḇāl û·me·šeḵ wə·ti·rās.
This verse lists the descendants of Japheth. "Bə·nê" means "sons of". "Ye·fet" is Japheth's name. The following words are the names of his sons and grandsons, connected by "û" (and) and "wə" (and). "Yā·wān" is generally understood to be the origin of the name Javan, representing the Greeks. The final character 's' is a simple verse marker.
[1CH.1.6] And the sons of Gomer are Ashkenaz and Difat and Togarmah. [§]
oo-v’nei go-mer ash-keh-naz v’dee-fat v’to-gar-mah
This verse lists the descendants of Gomer. 'Bnei' means 'sons of' or 'descendants of'. 'Gomer' is a proper noun, a name. 'Ashkenaz', 'Difat', and 'Togarmah' are also proper nouns, names of people or tribes. The 'v’' represents the conjunction 'and'.
[1CH.1.7] And the sons of Javan are Elishah and Tarshishah, Kittim and Rodanim. [§]
u-v'nei Yavan Elishah v'Tarshishah Kittim v'Rodanim.
This verse lists the descendants of Javan (often identified with the Greeks). 'B'nei' means 'sons of' or 'descendants of'. 'Yavan' is a proper noun. 'Elishah' and 'Tarshishah' are proper nouns, likely referring to settlements or clans. 'Kittim' and 'Rodanim' are also proper nouns, representing groups or regions associated with Javan’s descendants.
[1CH.1.8] The sons of Ham are Kush and Egypt and Put and Canaan. [§]
bnei cham, kush umitzrayim put ukena'an.
This verse lists the sons of Ham. 'Bnei' means 'sons of'. 'Cham' is the name Ham. 'Kush' is the name Kush. 'U' means 'and'. 'Mitzrayim' is the name Egypt. 'Put' is the name Put. 'Ukena'an' is the name Canaan.
[1CH.1.9] And the sons of Cush are Sevah and Chavila and Savta and Rema and Savteka. And the sons of Rema are Shva and Dadan. [§]
uvene kush sevah vachavila vesavta varema vesavteka uvene rema shva udadan.
This verse lists the descendants of Cush. Each name represents a people or a place associated with these descendants. 'Uvene' means 'and the sons of'. The names 'Sevah', 'Chavila', 'Savta', 'Rema', 'Savteka', 'Shva', and 'Dadan' are all proper nouns representing clans or locations. The 've' prefix consistently means 'and'.
[1CH.1.10] And Cush fathered Nimrod. He began to be a mighty one in the land. [§]
vekush yaled et-nimrod hu hechel lihyot gibor ba'aretz.
This verse describes Cush fathering Nimrod, and Nimrod beginning to be a mighty one in the land. 'Kush' is a proper name, 'yaled' means 'fathered', 'et' is a particle marking the direct object, 'Nimrod' is a proper name, 'hu' means 'he', 'hechel' means 'began', 'lihyot' means 'to be', 'gibor' means 'mighty', 'ba'aretz' means 'in the land'.
[1CH.1.11] Egypt brought forth the Ludeans and the Anamites and the Lehabites and the Naphtuhites. [§]
oo-mitz-rah-yeem yah-lahd et-loo-dee-yeem ve-et-ah-nah-meem ve-et-leh-hah-veem ve-et-naf-too-heem
This verse lists the descendants of Egypt. The word "Mitzrayim" is Egypt. "Yalad" means "brought forth" or "begat". The names Ludeem, Anamim, Lehabim and Naphtuhim are tribal names of people who descended from Egypt. "Et" is a grammatical marker and does not translate directly.
[1CH.1.12] And the Patrusians and the Kasluchians, which came forth from there, the Philistines, and the Kaftorians. [§]
ve'et-patrusim ve'et-kasluchim asher yatzu misham pelishtim ve'et-kaftorim.
This verse lists the origins of the Philistines. "Patrusim", "Kasluchim", and "Kaftorim" are understood to be regions or peoples from which the Philistines originated. The word 'asher' means 'which' or 'that'. 'Yatzu' means 'they came forth' or 'they went out'. 'Misham' means 'from there'. 'Pelishtim' is the plural form of 'Philistine'. 'Ve'et' is a combination of conjunction and direct object marker.
[1CH.1.13] And Canaan fathered Sidon, his firstborn, and also Heth. [§]
u-khna'an ya-lad et-tsidon b'khoro v'et-khet.
This verse describes the lineage of Canaan. 'u-khna'an' means 'and Canaan'. 'ya-lad' means 'he fathered' or 'he begot'. 'et-tsidon' means 'Sidon'. 'b'khoro' means 'his firstborn'. 'v'et-khet' means 'and Heth'. This verse is stating that Canaan fathered Sidon, his firstborn, and also Heth.
[1CH.1.14] And the Jebusite, and the Amorite, and the Girgashite. [§]
ve'et-hayevusi ve'et ha'emori ve'et hagirgashi
This verse lists the names of Canaanite peoples. Each name is prefixed with 'et', a grammatical particle indicating a direct object. 'Hayevusi' refers to the Jebusites, 'ha'emori' to the Amorites, and 'hagirgashi' to the Girgashites. Each of these are proper nouns referring to a people group.
[1CH.1.15] And the Hivvite, and the Arkite, and the Sinite. [§]
veh-et-hah-hee-vee veh-et-hah-ar-kee veh-et-hah-see-nee
This verse lists the names of peoples. ‘Et’ is a particle used to mark the direct object. ‘Hah’ is the definite article 'the'. The names listed are Hivvi, Arki, and Sini. These are tribal names in the land of Canaan.
[1CH.1.16] And the Arvadi, and the Tzemari, and the Chamati. [§]
ve'et-ha'arvadi ve'et-hatzemari ve'et-hachamati
This verse lists three peoples. 'Ve'et' means 'and' with a direct object marker. 'Ha' is the definite article 'the'. 'Arvadi', 'Tzemari', and 'Chamati' are the names of these peoples.
[1CH.1.17] The sons of Shem are Eilam and Ashur and Arpachshad and Lud and Aram and Utz and Chol and Geter and Meshech. [§]
bnei shem eilam ve'ashur ve'arpachshad velud va'aram ve'utz ve'chol ve'geter vameshach.
This verse lists the descendants of Shem. "Bnei" means "sons". "Ve" means "and". Each name listed is a proper noun representing a person or a people group. This is a genealogical list.
[1CH.1.18] And Arpakhshad fathered Shalak, and Shalak fathered Ever. [§]
ve-ar-pak-shad ya-lad et-sha-lakh ve-sha-lakh ya-lad et-e-ver
This verse lists descendants in a genealogy. 've' means 'and'. 'ar-pak-shad' is a proper name, likely a person’s name. 'ya-lad' means 'he begat' or 'he fathered'. 'et' is a grammatical marker, indicating a definite direct object. 'sha-lakh' is another proper name. 'e-ver' is yet another proper name.
[1CH.1.19] And to Eber were born two sons, the name of the one was Division, because in his days the land was divided, and the name of his brother was Jactan. [§]
u-le-e-ver yul-lad sh-nei ba-nim shem ha-e-chad pe-leg ki ve-ya-mai-v ni-pel-ga-ha ha-a-retz ve-shem a-chi-v yak-tan.
This verse describes the sons of Eber. 'Eber' is a proper noun, a person’s name. 'Yul-lad' means 'were born'. 'Sh-nei ba-nim' means 'two sons'. 'Shem ha-e-chad' means 'the name of the one'. 'Pe-leg' is a proper noun, a name meaning 'division'. 'Ki' means 'because'. 'Ve-ya-mai-v' means 'in his days'. 'Ni-pel-ga-ha ha-a-retz' means 'the land was divided'. 'Ve-shem a-chi-v' means 'and the name of his brother'. 'Yak-tan' is a proper noun, a name.
[1CH.1.20] And Joktan fathered Almodad, and Shelef, and Hatzarmavet, and Yarach. [§]
ve-yak-tan ya-lad et-al-mo-dad ve-et-sha-lef ve-et-cha-tzar-ma-vet ve-et-ya-rach.
This verse lists the sons of Joktan. "Ve" means "and". "Yak-tan" is the name Joktan. "Ya-lad" means "he bore" or "he fathered". "Et" is a grammatical particle marking the direct object. "Al-mo-dad", "Sha-lef", "Cha-tzar-ma-vet", and "Ya-rach" are the names of Joktan’s sons.
[1CH.1.21] And with the glory, and with strength, and with the palm tree. [§]
ve'et-ha-doram ve'et-uzal ve'et-diklah
This verse consists of a conjunction 'and' followed by a prepositional phrase 'and with' repeated three times, each time followed by a noun. 'ha-doram' means 'the glory', 'uzal' means 'strength', and 'diklah' means 'palm tree'. This appears to be a listing of attributes or possessions.
[1CH.1.22] And Eyval and Avime'el and Shva. [§]
ve'et-eyval ve'et-avime'el ve'et-shva
This verse consists of a series of proper names connected by the conjunction 've'et' which indicates 'and'. 'Eyval', 'Avime'el', and 'Shva' are all personal names.
[1CH.1.23] And Ophir, and Chavilah, and Yovav, all these are descendants of Yaktan. [§]
ve'et-ofir ve'et-chavilah ve'et-yovav kol-eleh bene yaktan.
This verse lists the descendants of Joktan. 'Ve'et' means 'and'. 'Ofir', 'Chavilah', and 'Yovav' are proper names, likely referring to places or people. 'Kol-eleh' means 'all these'. 'Bene' means 'sons' or 'descendants'. 'Yaktan' is a proper name, the ancestor of these descendants.
[1CH.1.24] Shem sent forth Arpakhshad. [§]
Shem Arpakhshad shalach
Shem is a proper noun, a name. Arpakhshad is a proper noun, another name. 'Shalach' means 'he sent forth' or 'he dispatched'. The verse describes someone sending someone else.
[1CH.1.25] Behold, beyond the division. [§]
eh-ver peh-leg reh-oo
This verse consists of three words. "Ehver" means 'beyond' or 'across'. "Pelegh" means 'the division' or 'the stream'. "Re'u" is a command form of the verb 'to see', and here is a command to 'see' or 'behold'. Thus, the verse instructs someone to look beyond the division.
[1CH.1.26] Serug, Nahor, Terah. [§]
Sruwg Nakhwr Tarakh
This verse lists three names: Serug, Nahor, and Terah. These are all personal names of men, ancestors in a genealogy. They are not titles or descriptions of God. Translating names literally involves simply rendering the sounds into English.
[1CH.1.27] Abram is Abraham. [§]
Avram hu Avraham.
This verse states an equivalence between two names. 'Avram' is identified as being 'Avraham'. 'Hu' is a pronoun meaning 'he' or 'is'. This is a renaming of Abram to Abraham.
[1CH.1.28] The sons of Abraham are Isaac and Ishmael. [§]
bnei avraham yitzchak veyishmaeil
This verse lists the sons of Abraham. 'Bnei' means 'sons of'. 'Avraham' is Abraham. 'Yitzchak' is Isaac. 'Ve' means 'and'. 'Yishmaeil' is Ishmael.
[1CH.1.29] These are the generations of them. The firstborn of Ishmael is Nebayot, and Qedar, and Adbeel, and Mivsam. [§]
eh-leh toh-led-o-tam bekhor yish-mah-el nev-ay-oht veh-keh-dar veh-ad-beh-el oo-miv-sam
This verse begins by stating “These are the generations of…” then lists the sons of Ishmael. “Bekhor” means “firstborn” or “first” in this context. The remaining names are the sons of Ishmael. The word ‘them’ refers to the generations or offspring that will follow.
[1CH.1.30] Watchman, what of the report concerning Duma? What of the burden concerning Dadan? What concerning Teima? [§]
mish-mah ve-doo-mah, mas-sah kha-dad ve-tay-mah.
This verse appears in Isaiah 21:11-12 and is a question posed to a watchman. 'Mishma' means 'hearing' or 'report'. 'Duma' is a place name, and 'Masah' is a burden or oracle. 'Khadad' is also a place name, and 'Teima' is yet another place name. The verse is asking about a report concerning Duma, a burden about Dadan, and concerning Teima.
[1CH.1.31] Yetur, nafish, and kademah – these are the sons of Ishmael. [§]
Yetur nafish vakedmah. Elleh hem benei Yishma'el.
This verse lists the sons of Ishmael. 'Yetur' and 'nafish' and 'kademah' are names of Ishmael’s sons. 'Eleh' means 'these'. 'Benei' means 'sons of'. 'Yishma'el' is the name Ishmael.
[1CH.1.32] And the sons of Keturah, Abraham’s concubine, bore Zimran, and Yakshan, and Medan, and Midyan, and Yishbak, and Shoah. And the sons of Yakshan were Sheba and Dedan. [§]
oo-v’nei k’toorah fil’gesh Avraham yaldah et-zimran v’yakshan oo-medan oo-midyan v’yishbak v’shooah oo-v’nei yakshan sh’vah oo-dedan.
This verse describes the sons born to Keturah, Abraham’s concubine. The names listed are Zimran, Yakshan, Medan, Midyan, Yishbak, and Shoah. It then states the sons of Yakshan were Sheba and Dedan.
[1CH.1.33] And the sons of Midian are Eiphah and Epher and Hanoch and Abida and Elda. All these are sons of Keturah. [§]
oo-v’nei mee-dyahn ei-fah va-eh-fer va-cha-noch va-a-vee-dah-oo v’el-dah-ah kol-eh-leh b’nei k’too-rah.
This verse lists the sons of Midian. 'B’nei' means 'sons of'. The names listed are Eiphah, Epher, Hanoch, Abida, and Elda. 'Kol-eh-leh' means 'all these'. 'B’nei K’toorah' means 'sons of Keturah'.
[1CH.1.34] And Abraham bore Isaac, the sons of Isaac were Esau and Israel. [§]
Va-yo-led Av-ra-ham et-Yitz-chak sev-nei Yitz-chak Ei-sav ve-Yis-ra-el.
This verse describes the birth of Isaac to Abraham and then lists Isaac’s sons: Esau and Israel. ‘Va-yo-led’ means ‘and he bore/brought forth’. ‘Et’ is a grammatical marker with no direct translation. ‘Sev-nei’ means ‘the sons of’. ‘Ve’ means ‘and’.
[1CH.1.35] The sons of Esau are Eliphaz, Reu'el, Yush, Ya'lam, and Korach. [§]
b'nei esav eliphaz reu'el viyush viya'lam v'korach.
This verse lists the sons of Esau. 'B'nei' means 'sons of'. 'Esav' is the name Esau. 'Eliphaz', 'Reu'el', 'Yush', 'Ya'lam', and 'Korach' are the names of the sons.
[1CH.1.36] The sons of Eliphaz are Teiman and Omar, Tsephi and his descendants, Kenaz and Timna and Amalek. [§]
benei eliphaz teiman veomar tsephi vega’atam kenaz vetimna va’amaleq.
This verse lists the descendants of Eliphaz. ‘Benei’ means ‘sons of’. ‘Eliphaz’ is a personal name. ‘Teiman’, ‘Omar’, ‘Tsephi’, ‘Kenaz’, ‘Timna’, and ‘Amaleq’ are all names of individuals or clans. ‘Ve’ means ‘and’. ‘Va’ also means ‘and’. ‘Ga’atam’ is a difficult word, but likely refers to descendants or those associated with. The final 's' is likely a section marker.
[1CH.1.37] The sons of Re’u’el rested at Zerach, Shamma, and Mizah. [§]
bnei re’u’el nachat zerach shamma u’mizah.
This verse appears in Numbers 26:6. "Bnei" means "sons of". "Re’u’el" is a proper noun, a person’s name. "Nachat" means "rested" or "settled". "Zerach" is a proper noun, a place name. "Shamma" is a proper noun, a place name. "U’mizah" means "and Mizah", with Mizah being a proper noun, a place name. Therefore, the verse details the descendants of Re’u’el settling in specific places.
[1CH.1.38] And the sons of Seir are Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan. [§]
oo-v'nei seh-eer lo-tan v'shoh-val v'tiv-ohn v'ah-nah v'dee-shohn v'ay-tser v'dee-shahn
This verse lists the names of the sons of Seir. 'Bnei' means 'sons of'. Each name following is understood to be a proper noun representing a person or clan. The verse simply lists these names in sequence.
[1CH.1.39] And the sons of Lotan are Hori and Homam, and the sister of Lotan is Timna. [§]
uvenei lotan hori vehomam va'achot lotan timna.
This verse lists the sons and sister of Lotan. 'Benei' means 'sons of'. 'Lotan' is a proper noun, a name. 'Hori' and 'Homam' are the names of Lotan's sons. 'Achot' means 'sister of'. 'Timna' is the name of Lotan's sister.
[1CH.1.40] The descendants of Shobal are Aliyan, umanachat, and Eival, Shfee and Onam. The descendants of Tsib'on are Ayah and Anah. [§]
bene shoval aliyan umanachat veeival shfee veonam subnei tsib'on ayah vaanah.
This verse lists the descendants of Shobal. "Bene" means sons or descendants. The subsequent words are names of clans or places associated with these descendants. The verse functions as a genealogical listing. "Aliyan", "umanachat", "eeval", "shfee", "onam", "tsib'on", "ayah", and "anah" are all proper nouns representing different clans or settlements. "Subnei" means descendants of. "V" is a conjunction meaning and.
[1CH.1.41] The descendants of Anah Diyshon are the descendants of Diyshon: Chamran, Eshban, Yitran, and Keran. [§]
bnei anah diyshon suvnei diyshon chamran ve'eshban veyitran ukeran.
This verse lists the descendants of Anah. "Bnei" means "sons of" or "descendants of". "Anah" is a proper name. "Diyshon" is a proper name. "Suvnei" means "descendants of". "Chamran", "Eshban", "Yitran", and "Keran" are proper names, likely referring to clans or families.
[1CH.1.42] The descendants of Etser are Bilhan and Zaavan, and Yaakan. The descendants of Dishon are Utz and Aaran. [§]
bnei-etser bilhan vezavan yaakan bnei dishon utz vaaran.
This verse lists the descendants of certain individuals. 'Bnei' means 'sons of' or 'descendants of'. 'Etser', 'Dishon', 'Bilhan', 'Zaavan', 'Yaakan', 'Utz', and 'Aaran' are all proper names representing ancestral figures. The 've' is a conjunction meaning 'and'.
[1CH.1.43] And these are the kings who ruled in the land of Edom before a king-king of the sons of Israel. Belah, son of Beor, and the name of his city was Dinhabah. [§]
ve'elleh ham'lakhim asher malkhu be'eretz edom lifnei melek-melek livnei yisrael belah ben be'or v'shem iro davnahbah
This verse introduces a list of kings who ruled the land of Edom before any king of the Israelites ruled. It begins by stating 'and these are the kings'. It then names Belah, son of Beor, and notes that the name of his city was Dinhabah.
[1CH.1.44] And Balak died, and Jobab, son of Zerach from Bazrah, reigned in his place. [§]
Va-ya-mat Ba-la-ah Va-yim-loch Tach-ta-v Yo-vav Ben-ze-rach Mi-baz-ra-ah.
This verse describes the death of Balak and the subsequent reign of his son, Jobab. 'Va-ya-mat' means 'and he died'. 'Ba-la-ah' is the name of the king who died. 'Va-yim-loch' means 'and he reigned'. 'Tach-ta-v' means 'under him' or 'in his place'. 'Yo-vav' is the name of the new king. 'Ben-ze-rach' means 'son of Zerach'. 'Mi-baz-ra-ah' means 'from Bazrah'.
[1CH.1.45] And Yovav died, and Chusham reigned in his place, being from the land of the Teimani. [§]
va-ya-mat yo-vav va-yim-loch tach-ta-v choo-sham mei-eretz ha-tei-ma-nee.
This verse describes the death of a king named Yovav and the ascension of Chusham to the throne in his place, specifically stating that Chusham is 'from the land of the Teimani'. The verbs are in the past tense. 'Va' is a conjunction meaning 'and'. 'Me' means 'from'.
[1CH.1.46] And Husham died, and Hadad, son of Bedad, reigned in his place, the one who struck Midian in the fields of Moab, and the name of his city was Ayot. [§]
Va-ya-mat Khu-sham va-yim-lokh tach-ta-v Hadad ben-Bedad ha-mak-keh et-Mid-yan bi-sdeh Mo-av ve-shem i-ro A-yot.
This verse describes the death of Husham and the subsequent reign of Hadad, son of Bedad, who defeated Midian in the plains of Moab. It also states the name of his city, Ayot. The names are transliterated as they are pronounced, and the verb forms are rendered into their English equivalents.
[1CH.1.47] And Hadad died, and Shamlah reigned in his place, coming from the east. [§]
Va-ya-mat Ha-dad va-yim-loch tach-ta-v Sham-la-h mi-mas-re-kah.
This verse describes the death of Hadad and the subsequent reign of Shamlah. 'Va-ya-mat' means 'and died'. 'Ha-dad' is a proper name. 'Va-yim-loch' means 'and reigned'. 'Tach-ta-v' means 'under him' or 'in his place'. 'Sham-la-h' is a proper name. 'Mi-mas-re-kah' means 'from the east'.
[1CH.1.48] And Shamlah died, and Saul reigned in his place, from the regions of the river. [§]
va-ya-mat sham-lah va-yim-loch tach-ta-v sha-ul me-rech-vo-t ha-na-har
This verse describes the death of Saul’s father, Kish, and the subsequent ascension of Saul to kingship. ‘Va-ya-mat’ means ‘and died’. ‘Sham-lah’ is the proper name of the father. ‘Va-yim-loch’ means ‘and reigned’ or ‘and became king’. ‘Tach-ta-v’ means ‘under him’ or ‘in his place’. ‘Sha-ul’ is the proper name of Saul. ‘Me-rech-vo-t ha-na-har’ means ‘from the regions of the river’ - this refers to the location Saul came from.
[1CH.1.49] And Saul died, and under him reigned Lord of Grace, son of Achbor. [§]
Va-ya-mat Sha-ul Va-yim-loch tach-ta-v Ba-al Cha-nan ben-Ach-bor
This verse describes the death of Saul and the subsequent reign of his successor. 'Va-ya-mat' means 'and died'. 'Sha-ul' is the name Saul. 'Va-yim-loch' means 'and reigned'. 'Tach-ta-v' means 'under him' or 'in his place'. 'Ba-al Cha-nan' is a proper name meaning 'Lord of Grace'. 'Ben-Ach-bor' means 'son of Achbor'.
[1CH.1.50] Baal Hanan died, and Hadad reigned in his place. The name of his city was Pa’i, and the name of his wife was Mehitabel, the daughter of Matred, the daughter of Mei Zahav. [§]
vayamat Baal Hanan vayimloch tachatav Hadad veshem iro Pa’i veshem ishto Mehitabel bat Matred bat Mei Zahav.
This verse describes the death of Baal Hanan and the subsequent reign of Hadad. It also provides the names of Hadad’s city and wife. 'Baal Hanan' is a theophoric name meaning 'The Lord is gracious'. 'Hadad' is a deity's name representing the storm god. 'Pa’i' is the name of the city. 'Mehitabel' is the wife’s name. 'Matred' and 'Mei Zahav' are her parents’ names. The verse essentially states 'Baal Hanan died and Hadad reigned in his place. The name of his city was Pa’i, and the name of his wife was Mehitabel, daughter of Matred, daughter of Mei Zahav.'
[1CH.1.51] And Hadad died, so the chiefs of Edom were Chief Timna, Chief Alya, and Chief Yetet. [§]
va-ya-mat ha-dad so-yi-hyu al-lu-fei e-dom al-uf tim-na al-uf a-lya al-uf ye-tet
This verse describes the death of Hadad and then lists the chiefs of Edom. 'Va-ya-mat' means 'and died'. 'Ha-dad' is a proper name, 'Hadad'. 'So-yi-hyu' means 'so were'. 'Al-lu-fei' is the plural of 'aluf', meaning 'chiefs'. 'E-dom' is 'Edom'. 'Aluf' means 'chief'. 'Tim-na', 'A-lya', and 'Ye-tet' are proper names, indicating specific chiefs.
[1CH.1.52] Chief Aholibamah, chief Elah, chief Pinon. [§]
Aluf Aholibamah Aluf Elah Aluf Pinon.
The verse consists of a series of titles or designations. 'Aluf' means 'chief' or 'leader'. 'Aholibamah', 'Elah', and 'Pinon' are proper names, likely referring to individuals. The verse essentially lists three chiefs or leaders, each identified by their name.
[1CH.1.53] The leader Qenaz, the leader Teiman, the leader Mivtzar. [§]
Alluf Qenaz, Alluf Teiman, Alluf Mivtzar.
The word 'Alluf' consistently appears and seems to denote a leader or chieftain. 'Qenaz', 'Teiman', and 'Mivtzar' appear to be proper names, likely designating tribes or clans. The verse simply lists these leaders or clans.
[1CH.1.54] The chief Magdiel, the chief Iram, these are the chiefs of Edom. [§]
Alluf Magdiel Alluf Iram elleh allufei Edom
Alluf means 'chief' or 'leader'. Magdiel and Iram are proper names. Elleh means 'these'. Allufei is the plural of Alluf, meaning 'chiefs'. Edom is a proper name, a place or people.
1CH.2
[1CH.2.1] These are the sons of Israel: Reuven, Shimeon, Levi and Yehudah, Yissakhar and Zvulun. [§]
Eleh benee Yisrael, Reuven Shimeon Levi viYehudah, Yissakhar oozvulun.
This verse lists the sons of Israel. "Eleh" means "these". "Benee" means "sons of". "Yisrael" is the name Israel. The following names are those of the sons: Reuven, Shimeon, Levi, Yehudah, Yissakhar, and Zvulun. The "vi" prefix on Yehudah indicates "and". The "oo" prefix on Zvulun indicates "and".
[1CH.2.2] Dan, Yosef and Binyamin, Naphtali, Gad and Asher. [§]
Dan Yosef uBinyamin, Naphtali Gad veAsher.
This verse lists the names of six of Jacob’s sons. Each name is a proper noun. ‘Dan’ means ‘judge’, ‘Yosef’ means ‘may he add’, ‘Binyamin’ means ‘son of the right hand’, ‘Naphtali’ means ‘my struggle’, ‘Gad’ means ‘fortunate’, and ‘Asher’ means ‘happy’ or ‘blessed’. The ‘u’ and ‘ve’ are conjunctions meaning ‘and’.
[1CH.2.3] The sons of Judah were Er, Onan, and Shelah. Three were born to him from Bat-Shua the Canaanite. And Er, the firstborn of Judah, was evil in the eyes of Yahveh, and Yahveh killed him. [§]
bnei yehudah eir veonan vesheilah shlosha nolad lo mibat-shua hakena'anit vayhi eir bekhor yehudah ra' be'einei Yahveh vaymittehu.
This verse describes the sons of Judah. It states that three sons were born to him from a Canaanite woman named Shua. It then details that Er, Judah’s firstborn, was evil in the eyes of Yahveh, and Yahveh killed him.
[1CH.2.4] And Tamar, his daughter-in-law, bore to him Peretz and Zerah. All the sons of Judah were five. [§]
ve-tamar kalato yal'dah lo et-peretz ve-et-zarah kol-benei yehudah chamishah.
This verse describes the sons born to Judah through Tamar, his daughter-in-law. 'Tamar' is a proper noun, a woman’s name. 'Kalato' means ‘his daughter-in-law’. 'Yal'dah' means ‘bore’. 'Lo' means ‘to him’. 'Et-peretz' means ‘Peretz’. 'Ve-et-zarah' means ‘and Zerah’. 'Kol-benei yehudah' means ‘all the sons of Judah’. 'Chamishah' means ‘five’.
[1CH.2.5] The sons of Peretz are Chetzron and Chamul. [§]
b'nei-peretz chetzron v'chamul.
This verse lists descendants. 'B'nei' means 'sons of'. 'Peretz' is a proper noun, a name. 'Chetzron' is a proper noun, a name. 'V' is a conjunction meaning 'and'. 'Chamul' is a proper noun, a name.
[1CH.2.6] And the sons of Zerach are Zimri and Eitan and Heiman and Chalkol and Darah, all of them five. [§]
u'v'nei zerach zimri v'eitan v'heiman v'chalkol v'darah kulam chamisha.
This verse lists the sons of Zerach. 'Bnei' means sons. 'Zerach' is a proper name. The following names - Zimri, Eitan, Heiman, Chalkol, and Darah - are also proper names, listing Zerach’s sons. 'Kulalam' means 'all of them'. 'Chamisha' means five. The 'v' represents 'and'.
[1CH.2.7] And the sons of Carmi troubled, troubling Israel, who acted faithlessly with the devoted thing. [§]
u’v’nei Karmī, ‘akhar ‘okher Yisra’el, asher ma’al bachem
This verse describes the descendants of Carmi, who troubled Israel through treachery relating to a ban. ‘u’v’nei’ means ‘and the sons of’. ‘Karmī’ is a proper noun, the name of a person. ‘‘akhar’ means ‘troubled’ or ‘disturbed’. ‘okher’ is also ‘troubled’ or ‘disturbed’, used to emphasize the first. ‘Yisra’el’ is the name of the people of Israel. ‘asher’ means ‘who’ or ‘which’. ‘ma’al’ means ‘to act faithlessly’ or ‘to be treacherous’. ‘bachem’ means ‘in the ban’ or ‘with the devoted thing’.
[1CH.2.8] And the sons of Eitan were Azaryah. [§]
oo-ve-nay ee-tan ah-zah-ree-yah
This verse consists of two proper names connected by a preposition. 'Benei' means 'sons of'. 'Eitan' is a proper name, likely meaning 'strong' or 'enduring'. 'Azaryah' is another proper name, commonly translated as 'helped by Yahveh'.
[1CH.2.9] And the sons of Chet'zron who were born to him are Yerahm'el, and Ram, and K'luvay. [§]
Ooov'nei Chet'zron asher no-lad-lo et-Yerahm'el ve-et-Ram ve-et-K'luvay.
This verse lists the sons born to Chet'zron. 'Ooov'nei' means 'and the sons of'. 'Asher' means 'who/which'. 'No-lad-lo' means 'were born to him'. 'Et' is a grammatical particle marking the direct object. 'Yerahm'el', 'Ram', and 'K'luvay' are proper names, the names of the sons.
[1CH.2.10] And Ram gave birth to Amminadav, and Amminadav gave birth to Nachshon, a prince of the sons of Judah. [§]
ve-ram holid et-amminadav ve-amminadav holid et-nachshon nesi benei yehudah.
This verse details a genealogy. 'Ve' means 'and'. 'Holid' means 'begot' or 'gave birth to'. 'Et' is a grammatical particle marking the direct object. 'Amminadav' and 'Nachshon' are personal names. 'Nesi' means 'prince' or 'leader'. 'Benei' means 'sons of'. 'Yehudah' is the name Judah.
[1CH.2.11] And Nachshon bore Salma, and Salma bore Boaz. [§]
V’nachshon holid et-salma v’salma holid et-boaz.
This verse details a genealogy. 'Nachshon' is a proper noun, a name. 'Holid' means 'bore' or 'begat'. 'Et' is a grammatical particle marking the direct object. 'Salma' and 'Boaz' are proper nouns, names. The verse states that Nachshon bore Salma, and Salma bore Boaz.
[1CH.2.12] And Boaz brought forth Obed, and Obed brought forth Jesse. [§]
Oo-vahz ho-leed et-oh-ved ve-oh-ved ho-leed et-yee-shah
This verse describes a genealogy. "Boaz" is a proper noun, a man's name. "Holid" means "brought forth" or "begat". "Et" is a particle with no direct translation, indicating the direct object. "Oved" is also a proper noun, a man's name. "Yisha" is a proper noun, a man's name.
[1CH.2.13] And my man bore his firstborn, Eli-av, and Avi-nadav the second, and Shime-a the third. [§]
ve-ish-ay holeed et-bekhor-o et-Eli-av va-Avi-nadav ha-sheeni ve-Shime-a ha-shlishi.
This verse describes the sons born to a man. 've' means 'and', 'ish-ay' means 'my man' or 'my husband', 'holeed' means 'bore' or 'brought forth', 'et' is a grammatical particle indicating the direct object, 'bekhor-o' means 'his firstborn', 'Eli-av' is a personal name, 'va' means 'and', 'Avi-nadav' is another personal name, 'ha-sheeni' means 'the second', 've' means 'and', and 'Shime-a' is a personal name, 'ha-shlishi' means 'the third'.
[1CH.2.14] Nathaniel, the fourth, Radai, the fifth. [§]
Nətan’ēl hārḇîʿî radday haḥămîšî.
This verse lists two individuals. 'Nətan’ēl' is a proper name, likely meaning 'God has given'. 'hārḇîʿî' means 'the fourth'. 'radday' is a proper name. 'haḥămîšî' means 'the fifth'. The 'ha' prefix indicates 'the'.
[1CH.2.15] Bone, the sixth, David, the seventh. [§]
otzem ha-shishi David ha-shevi'i
This phrase identifies a person, David, within a numerical sequence. 'Otzem' signifies 'bone' but in this context is used as a marker in a list or genealogy. 'Ha-shishi' means 'the sixth' and 'ha-shevi'i' means 'the seventh'. The structure suggests 'David the sixth, the seventh'. This likely refers to David being the sixth son of Jesse and the seventh in a larger lineage.
[1CH.2.16] And their sisters were Tzeruya and Avigail, and the sons of Tzeruya were Avshai, Yoav, and Asael, three in number. [§]
ve-akh-yo-te-hem tze-ru-yah va-av-i-gail u-ve-nei tze-ru-yah av-shai ve-yo-av va-a-sa-el shlo-sha
This verse lists the siblings and sons of David. "Akhyothem" means "their sisters". "Tzeruya" and "Avigail" are names of sisters. "Bnei Tzeruya" means "the sons of Tzeruya". "Avshai", "Yoav" and "Asael" are the names of those sons. "Shloshah" means "three".
[1CH.2.17] And Abigail bore Amasa, and the father of Amasa was the remainder of the Ishmaelites. [§]
Va’avigail yaldah et-‘amasa; va’avi ‘amasa yeter ha’yishma’eli.
This verse describes the parentage of Amasa. 'Avigail' is a proper noun, a woman's name. 'Yaldah' means 'bore' or 'gave birth to.' 'Et' is a grammatical particle marking the direct object. 'Amasa' is a proper noun, a man's name. 'Va’avi' means 'and the father of.' 'Yeter' means 'the rest' or 'remainder'. 'Ha’yishma’eli' means 'the Ishmaelites,' referring to descendants of Ishmael.
[1CH.2.18] And Caleb, son of Hezron, fathered Azubah, a woman, and Jerioth. And these are their sons: Jesher, Shobab, and Ardon. [§]
vekalev ben-khetsron holid et-azuvah ishah ve'et-yeriyoth ve'eleh baneha yesher v'shovav ve'arddon.
This verse describes the descendants of Caleb, son of Hezron. It states that Caleb fathered Azubah (a woman) and Jerioth, and these are their sons: Jesher, Shobab, and Ardon.
[1CH.2.19] And Azubah died, and Caleb took for himself Ephrah, and she bore to him Hur. [§]
va-ta-mat a-zu-vah va-yi-kah-lu ko-lev et ef-rat va-te-led lu et hur.
This verse describes Caleb taking a wife named Azubah, who then bore him Hur. 'Va' indicates 'and'. 'Tamat' means 'died'. 'Azubah' is a proper name. 'Vayikah-lu' means 'and he took for himself'. 'Efrah' is a proper name, likely a place. 'Vateled lu' means 'and she bore to him'. 'Hur' is a proper name.
[1CH.2.20] And Hoor bore Uri, and Uri bore Betzalel. [§]
vekhoor holid et-ooree ve-ooree holid et-betsalel
This verse lists a lineage. 'vekhoor' means 'and Hoor'. 'holid' means 'bore' or 'begot'. 'et' is a grammatical particle marking the direct object. 'ooree' is the name 'Uri'. 'betsalel' is the name 'Betzalel'. The structure is 'X begot Y and Y begot Z'.
[1CH.2.21] And after, Chesron came to the daughter of Machir, the father of Gilead, and he took her as his wife, and he was sixty years old. And she bore to him Segub. [§]
ve'achar ba chetzron el-bat-machir avi gil'ad ve'hu lakacha ve'hu ben-shishim shana vatelled lo et-segub.
This verse describes Chesron taking a wife from the family of Machir, son of Gilead. Chesron was sixty years old when he married her, and she bore him Segub. The names are transliterated as they are pronounced. 've'achar' means 'and after'. 'ba' means 'came'. 'el' means 'to'. 've'hu' means 'and he'. 'lakacha' means 'he took (her)'. 'ben' means 'son'. 'shana' means 'year'. 'vatelled' means 'and she bore'. 'lo' means 'to him'. 'et' is a grammatical marker. 'segub' is a proper noun - the name of a person.
[1CH.2.22] Segub begat Jair, and there were twenty-three cities for him in the land of Gilead. [§]
u’s’gov holid et-ya’ir va’yehi-lo esrim v’shalosh arim b’eretz ha’gil’ad.
This verse describes Segub begetting Jair, and Jair possessing twenty-three cities in the land of Gilead. ‘Segub’ is a proper noun, a person’s name. ‘Holid’ means ‘begat’ or ‘brought forth.’ ‘Et’ is a grammatical marker with no direct translation. ‘Ya’ir’ is a proper noun, another person’s name. ‘Va’yehi-lo’ means ‘and there were for him’ or ‘and he had.’ ‘Esrim v’shalosh’ means ‘twenty and three’ or ‘twenty-three.’ ‘Arim’ means ‘cities.’ ‘B’eretz’ means ‘in the land of.’ ‘Ha’gil’ad’ is the name of a region, Gilead.
[1CH.2.23] And Geshur and Aram took the settlements of Jair from them, and Kenath and its daughters, sixty cities. All these were sons of Machir, father of Gilead. [§]
Va-yikach Geshur va-Aram et-havvot Ya'ir me'itam et-kenat ve-et-benoteha shishim ir kol-elleh benei Machir avi-Gil'ad.
This verse describes the taking of settlements by Geshur and Aram. 'Va-yikach' means 'and took'. 'Geshur va-Aram' are the names of two groups. 'Et-havvot Ya'ir' refers to the settlements of Jair. 'Me'itam' means 'from them'. 'Et-kenat' refers to Kenath. 'Ve-et-benoteha' means 'and its daughters' (referring to associated villages). 'Shishim ir' means 'sixty cities'. 'Kol-elleh' means 'all these'. 'Benei Machir' means 'sons of Machir'. 'Avi-Gil'ad' means 'father of Gilead'.
[1CH.2.24] And after the death of Hezron in Caleb Ephratah, and Hezron’s wife was Abijah, and she bore to him Ashhur, the father of Tekoa. [§]
ve'achar mot-khetsron bekaleb efrata ve'eshet khetsron aviyah vatelled lo et-ashkhur avi tekooa.
This verse describes the lineage following the death of Hezron in Caleb Ephratah. Hezron's wife, Abijah, bore him Ashhur, the father of Tekoa. It is a genealogical statement about descendants.
[1CH.2.25] And the sons of Jerahmeel, the firstborn of Hezron, who was the firstborn, were Ram, and Bunah, and Oren, and Ozem, and Achiyyah. [§]
vayhiyu bnei yerachme’el bekhor chetzron habbekhor ram ubunah vaoren vaotzem achiyyah
This verse lists the sons of Jerahmeel, the firstborn of Hezron, who was also the firstborn. The names listed are Ram, Bunah, Oren, Ozem, and Achiyyah. 'Bnei' means 'sons of', 'bekhor' means 'firstborn', and 'va' means 'and'. The structure is a listing of descendants.
[1CH.2.26] And there was another wife to Jerachmiel, and her name was Atarah. She is the mother of Onam. [§]
va-tee hee ish-ah ach-er-et le-yirach-me-el oo-sh-mah-ah at-ah-rah hee em oh-nahm.
This verse describes another wife of Jerachmiel and her name is Atarah. She is the mother of Onam. The verb 'va-tee hee' means 'and there was'. 'Ish-ah' means 'woman' or 'wife'. 'Ach-er-et' means 'another'. 'Le' means 'to' or 'for'. 'Oo-sh-mah-ah' means 'and her name'. 'Hee em' means 'she is mother'.
[1CH.2.27] And the sons of Ram, the firstborn of Yerachmayel, were Maatz and Yameen and Ehker. [§]
Va-yee-hoo ben-ay Ram be-chore Yerach-may-el Ma-atz ve-Ya-meen va-Eh-ker.
This verse discusses the sons of Ram. 'Benay' means 'sons of'. 'Bechore' means 'firstborn'. The names Maatz, Yameen, and Ehker are listed as sons of Ram, through his firstborn, Yerachmayel.
[1CH.2.28] And the descendants of Onan were Shamay and Yadah, and the sons of Shamay were Nadav and Avishur. [§]
va-yee-hyoo bene-o-nahm sham-may ve-ya-da, oo-v’nee sham-may na-dav va-a-vee-shoor.
This verse describes the descendants of Onan. 'Benei' means 'sons of' or 'descendants of'. The names are listed as Shamay and Yadah, and then their descendants, Nadav and Avishur. The 'va' at the beginning of each clause indicates 'and'. 'V'nee' is 'and the sons of'. The 'hyoo' suffix on 'vayihyu' indicates a past tense plural form of 'to be' - 'were'.
[1CH.2.29] And the name of Abishur’s wife was Avihayil, and she bore to him Achban and Molid. [§]
ve-shem eshet avishur avihayil vateled lo et-achban ve-et-molid.
This verse describes the wife of Abishur and the sons she bore to him. "ve-shem" means "and the name". "eshet" means "wife of". "avishur" is a proper noun, a man's name. "avihayil" is also a proper noun, a woman's name. "vateled" means "she bore". "lo" means "to him". "et" is a grammatical particle marking a definite direct object. "achban" and "molid" are proper nouns, the names of the sons.
[1CH.2.30] And the sons of Nadab are Seled and Apaim. And Seled died having no sons. [§]
oo-v’nei nadaav seled v’afayim vayamat seled lo banim.
This verse discusses the sons of Nadab. It states that Nadab had two sons, Seled and Apaim. It then states that Seled died without having any sons of his own.
[1CH.2.31] And the sons of Afayim are Yishai, and the sons of Yishai are Sheshan, and the sons of Sheshan are Achlai. [§]
oo-veh-nee ah-pah-yeem yish-ay; oo-veh-nee yish-ay shay-shahn; oo-veh-nee shay-shahn ahkh-lai.
This verse lists a genealogy. 'Benei' means 'sons of'. 'Afayim', 'Yishai', 'Sheshan', and 'Achlai' are proper names. The verse literally says 'and sons of Afayim are Yishai, and sons of Yishai are Sheshan, and sons of Sheshan are Achlai.'
[1CH.2.32] And the sons of Jada, brother of Shammai, are Jeter and Jonathan. Then Jeter died without sons. [§]
oo-ve-nee ya-da-ah a-chee sha-mai ye-ter ve-yo-na-tan va-ya-mat ye-ter lo-ba-nim.
This verse describes the sons of Jada, brother of Shammai: Jeter and Jonathan. It states that Jeter died without sons.
[1CH.2.33] And the sons of Jonathan were Pelet and Zaza. These were the sons of Jerachmeel. [§]
Oo-v’nei yo-na-tan pe-let v’za-za eh-leh ha-yu b’nei ye-rach-meh-el.
This verse lists the sons of Jonathan: Pelet and Zaza. It states that these were the sons of Jerachmeel. The words 'beni' (sons of) and 'eh-leh' (these) are straightforward. The names are transliterated as they appear phonetically.
[1CH.2.34] And there were no sons for Sheshan, only daughters, and Sheshan had an Egyptian servant, and his name was Yarchea. [§]
ve-lo-hayah le-sheshan banim ki im-banot u-le-sheshan eved mitzri u-shmo yarchea
This verse describes the family of Sheshan. It states that Sheshan had no sons, only daughters, and that Sheshan had an Egyptian servant whose name was Yarchea.
[1CH.2.35] And Sheshan gave his daughter to Yarhau, his servant, as a wife, and she bore him Attai. [§]
va-yit-ten she-shan et-bit-to le-yar-cha av-do le-ish-ah va-te-led lo et-at-tai.
This verse describes Sheshan giving his daughter to Yarhau, his servant, as a wife, and she bore him Attai. Each name is a proper noun and will be translated as such. The words 'to' and 'as' are prepositions and will be translated as such. The verbs will be translated in proper tense. 'Et' is a grammatical particle that is not translated.
[1CH.2.36] And Atay brought forth Natan, and Natan brought forth Zavad. [§]
Ve'atay holid et-natan ve-natan holid et-zavad.
This verse describes a genealogy. 'Ve'atay' is a proper name, 'holid' means 'brought forth' or 'begat,' 'et' is a grammatical particle indicating a definite direct object, 'natan' is a proper name, and 'zavad' is a proper name. The structure is 'And Atay brought forth Natan, and Natan brought forth Zavad.'
[1CH.2.37] And Zavad brought forth Eflal, and Eflal brought forth Obed. [§]
ve-zavad holid et-eflal ve-eflal holid et-oved
This verse describes a genealogy. 've' means 'and'. 'zavad' is a proper noun, a person's name. 'holid' means 'begot' or 'brought forth'. 'et' is a grammatical particle marking the direct object. 'eflal' is another proper noun, a person's name. 'oved' is yet another proper noun, a person's name. The structure is simply 'A begot B and B begot C'.
[1CH.2.38] And Oved fathered Yehu, and Yehu fathered Azaryah. [§]
ve-oved holid et-yehu va-yehu holid et-azaryah
This verse lists a genealogy. 'Ve' means 'and'. 'Oved' is a proper name. 'Holid' means 'begot' or 'fathered'. 'Et' is a grammatical particle marking the direct object. 'Yehu' is a proper name. 'Azaryah' is a proper name.
[1CH.2.39] And Azaryah fathered Chaletz and Chaletz fathered Elasa. [§]
Va-azaryah holid et-chaletz ve-chaletz holid et-elasa.
This verse details a genealogy. 'Va' is a conjunction meaning 'and'. 'Azaryah' is a personal name. 'Holid' means 'he begot' or 'he fathered'. 'Et' is a grammatical marker indicating a direct object. 'Chaletz' is a personal name. 'Ve' is a conjunction meaning 'and'. 'Elasa' is a personal name. The structure follows a pattern of 'X begot Y and Y begot Z'.
[1CH.2.40] And God-Elasah fathered Sismai, and Sismai fathered Shalloom. [§]
veh-el-ah-sah holeed et-sis-may veh-sis-may holeed et-shal-loom.
This verse lists a genealogy. "veh" means 'and'. "Elasah" is a proper noun, a name. "holeed" means 'begat' or 'fathered'. "et" is a grammatical particle, indicating the direct object. "Sismai" and "Shalloom" are proper nouns, names. The verse states that Elasah begat Sismai, and Sismai begat Shalloom.
[1CH.2.41] And Shallum brought forth Yikamya, and Yikamya brought forth Elishama. [§]
veshallum holid et-yikamya v-yikamya holid et-elishama
This verse details a genealogy. 'veshallum' means 'and Shallum'. 'holid' means 'brought forth' or 'begat'. 'et' is a grammatical particle marking the definite direct object. 'yikamya' is a proper noun, a name. 'v-' is a conjunction meaning 'and'. 'elishama' is a proper noun, a name.
[1CH.2.42] And the sons of Caleb, brother of Jerahmeel, Meshah was his firstborn; he was the father of Ziph. And the sons of Maresha, the father of Hebron. [§]
oo-v'nee kha-lev akh-ee yirakh-me-el may-shah b'khor-o hoo av-ee-zeef oo-v'nee ma-ray-shah av-ee khe-von
This verse details the descendants of Caleb, brother of Jerahmeel. It states that Meshah was his firstborn and the father of Ziph, and further mentions the descendants of Maresha, the father of Hebron. The names refer to people and places important in the genealogy of Israel.
[1CH.2.43] And the descendants of Chevron are Korach, and Tafuch, and Rekem, and Shama. [§]
Oo-v’nei Chevron Korach v’Tafuch v’Rekem va-Shama
This verse lists the descendants of Chevron. ‘Bnei’ means ‘sons of’ or ‘descendants of’. ‘Chevron’ is a proper noun, a place name. ‘Korach’, ‘Tafuch’, ‘Rekem’, and ‘Shama’ are all proper nouns, likely names of men.
[1CH.2.44] And Shema bore Rakham, my father bore Yarkam, and Rekem bore Shamay. [§]
ve-shema holid et-rakham avi yarkam ve-rekem holid et-shamay
This verse describes a genealogy. "Shema" is a proper name, likely a person's name. "Holid" means "bore" or "brought forth". "Et" is a grammatical particle marking the direct object. "Rakham" is a proper name. "Avi" means "my father". "Yarkam" is a proper name. "Rechem" is a proper name. "Shamay" is a proper name.
[1CH.2.45] And the son of name is habitation, and habitation is the father's house of rock. [§]
oo-ven shama-mai ma-on, oo-ma-on a-vee beit-tsoor.
This verse consists of a series of nouns and prepositional phrases. 'Ben' means 'son'. 'Shammai' is a proper name, often interpreted as 'name' or 'heaven'. 'Ma'on' is a place name, sometimes associated with 'dwelling' or 'habitation'. 'Avee' is a proper name, likely meaning 'my father'. 'Beit' means 'house' or 'family'. 'Tsoor' means 'rock'. The 'oo' at the beginning of each clause is a conjunction meaning 'and'. The verse appears to be identifying lineages or places of origin.
[1CH.2.46] And Ephah, the concubine of Caleb, bore Haran, and Motza, and Gazez. And Haran bore Gazez. [§]
Ve-ay-fah pee-leh-gesh Kah-lev yah-le-dah et-Kha-ran ve-et-Mo-tza ve-et-Ga-zez. Ve-Kha-ran ho-lid et-Ga-zez.
This verse describes the lineage of Caleb. It states that Ephah, Caleb's concubine, bore Haran, Motza, and Gazez. It then states that Haran bore Gazez.
[1CH.2.47] And the sons of Judah are: Regem, and Yotham, and Geshan, and Pelet, and Eiphah, and Shaaf. [§]
oo-v’nay Yah-veh-dah-ee reh-gem v’yo-tahm v’gay-shahn va-peh-let v’ay-fah va-shah-af
This verse lists the sons of Judah. 'B’nai' means sons. 'Yahveh-dah-ee' is a possessive, meaning 'of Yahveh', but used here as a patronymic, meaning 'the Judahites' or 'sons of Judah'. The following names are the individual sons listed. These names are proper nouns, and are transliterated as closely as possible to their pronunciation.
[1CH.2.48] Kaleb's concubine Ma'akhah bore Shever and Tirhana. [§]
pilegesh kalev ma'akhah yald shever ve'et tirhana
This verse describes the offspring of Kaleb's concubine Ma'akhah. 'Pilegesh' means concubine. 'Kalev' is a proper name, Kaleb. 'Ma'akhah' is a proper name, Ma'akhah. 'Yald' means 'bore' or 'brought forth'. 'Shever' is a proper name, Shever. 'Ve'et' is a conjunction meaning 'and'. 'Tirhana' is a proper name, Tirhana.
[1CH.2.49] And Shaaf, father of Madmannah, she bore Shiva, father of Machbenah, and father of Givah. And the daughter of Caleb was Achsah. [§]
Va-teled Shaaf Avi Madmannah et-Shiva Avi Machbenah va-Avi Givah u-bat-Kaleb Achsah.
This verse describes the descendants of Caleb. "Va-teled" means "and she bore". "Shaaf" is a proper noun, a name. "Avi" means "father of". "Madmannah" is a proper noun, a name. "et" is a grammatical particle marking the direct object. "Shiva" is a proper noun, a name. "Machbenah" is a proper noun, a name. "Givah" is a proper noun, a name. "bat" means "daughter of". "Kaleb" is a proper noun, a name. "Achsah" is a proper noun, a name.
[1CH.2.50] These were the sons of Caleb, son of Chur, the firstborn of Ephratah. Shoval was the father of Kiryat Yearim. [§]
Elleh hayu benei Kalev ben-Chur bekhor Ephratah Shoval avi Kiryat Yearim.
This verse lists the descendants of Caleb, son of Chur, the firstborn of Ephratah. Specifically, it identifies Shoval as the father of Kiryat Yearim. ‘Elleh’ means ‘these’. ‘Hayu’ means ‘were’. ‘Benei’ means ‘sons of’. ‘Kalev’ is a proper noun, Caleb. ‘Ben’ means ‘son of’. ‘Chur’ is a proper noun, Chur. ‘Bekhor’ means ‘firstborn’. ‘Ephratah’ is a place name. ‘Shoval’ is a proper noun, a man's name. ‘Avi’ means ‘father of’. ‘Kiryat Yearim’ is a place name, Kiryat Yearim.
[1CH.2.51] Salmah, descendant of the family of Lacham, was associated with the family of Gader. [§]
Salmah abi beit-lachem charef abi beit-gader.
This verse appears to be a genealogical statement. "Salmah" is a proper name. "abi" means "my father" or, in this context, is used to indicate descent (like 'son of'). "beit" means "house" or "family". "lachem" and "gader" are place names. "charef" likely indicates a relationship - either descent or association. This is not a statement of biological fatherhood, but of lineage or clan association.
[1CH.2.52] And there were sons to Shobal, the father of the city of forests, the seer who saw half of the resting places. [§]
Va-yee-hoo ba-neem le-sho-val av-kee kir-yat ye-ar-eem ha-ro-eh cha-tzee ha-men-oo-chot.
This verse describes the sons of Shobal, the father of Kiriath-jearim, and the seer who saw half of the resting places. Each component is fairly straightforward. "Banim" means sons, "le" means to or belonging to, "avi" means father, and "ha-ro'eh" means the seer. "Chatsi hammenuchot" means half of the resting places. It is important to maintain a literal translation even if it sounds slightly awkward in English.
[1CH.2.53] And the families of Kiryat Yearim, the Yitri, and the Puti, and the Shumati, and the Mishra’i, from these came the Tzara’ati and the Eshta’uli. [§]
u-mish-pə-ḥot kir-yat yə-ʿar-im ha-yit-ri və-ha-pu-ti və-ha-shu-ma-ti və-ha-mish-rə-ʿi me-ʾel-le yaṣ-ʾu ha-ṣar-ʿa-ti və-ha-ʾesh-ta-ʾu-li.
This verse lists the families who originated from the city of Kiryat Yearim and were among those who emerged as the Tzara'ati and the Eshta'uli. The word 'el' appears as a preposition, indicating 'from'. The names are transliterated as they appear in the text. The phrase 'me-ʾel-le' means 'from these'.
[1CH.2.54] The descendants of Salma are from Bethlehem, Netofati, Atrot, the house of Yoav, and a portion of the priestly offerings were allotted to the lepers. [§]
bnei Salma beit Lechem untofati Atrot beit Yoav vachatsi hamanachti hatzarei
This verse lists the descendants of certain families. "Bnei" means "sons of" or "descendants of". Each subsequent phrase names a family and a town associated with that family. "Vachatsi hamanachti hatzarei" indicates a portion of the priestly offerings that were allotted to the families of the Tzarei (lepers).
[1CH.2.55] And families of scribes resided in Jaabez; the Tir’atim, the Shima’atim, the Suchatim – those are the Kinizzites who came from Hamath, the father of the house of Rechab. [§]
u mishp’chot sofrim yoshev ya’aveitz tir’atim shima’atim suchatim hema haqinim habaim mechamat avi beit-rekhav.
This verse describes the families of scribes who lived in Jaabez. It lists the Tir’atim, Shima’atim, and Suchatim as those families and identifies them as the Kinizzites who came from Hamath, the father of the house of Rechab.
1CH.3
[1CH.3.1] And these were the sons of David who were born to him in Hebron: the firstborn, Amnon, to Achinoam the Jezreelitess, the second, Daniel, to Abigail the Carmelitess. [§]
ve'eleh hayu benei david asher nolad lo bechevron habechor amnon le'achinoam hayizreelit sheni dani'el le'avigail hakeremelit.
This verse lists the sons born to David in Hebron. 've'eleh' means 'and these'. 'hayu' means 'were'. 'benei' means 'sons of'. 'asher' means 'who/which'. 'nolad' means 'were born'. 'lo' means 'to him'. 'bechevron' means 'in Hebron'. 'habechor' means 'the firstborn'. 'amnon' is a proper name. 'le'achinoam' means 'to Achinoam'. 'hayizreelit' means 'the Jezreelitess'. 'sheni' means 'the second'. 'dani'el' is a proper name. 'le'avigail' means 'to Abigail'. 'hakeremelit' means 'the Carmelitess'.
[1CH.3.2] The third was Absalom, son of Maakha, daughter of Talmai, king of G'shur. The fourth was Adoniya, son of Khaggit. [§]
hashshalishi le'avshalom ben ma'akha bat talmai melekh g'shur har'ivi adoniya ben khaggit.
This verse lists the third and fourth sons of David. 'Hashshalishi' means 'the third'. 'Le'avshalom' means 'to/for Absalom'. 'Ben' means 'son of'. 'Ma'akha' is a proper name. 'Bat' means 'daughter of'. 'Talmai' is a proper name. 'Melekh' means 'king'. 'G'shur' is a place name. 'Har'ivi' means 'the fourth'. 'Adoniya' is a proper name. 'Khaggit' is a proper name.
[1CH.3.3] The fifth was Shpatyah to Avital, the sixth was Yitre’am to Egla, his wife. [§]
ha-chamishi sh’fat-yah la-avital ha-shishi yit-re-am le-eg-lah ish-toh.
This verse lists the fifth and sixth sons born to Japheth. “Ha-chamishi” means “the fifth”, “sh’fat-yah” is a name, “la-avital” means “to Avital”, “ha-shishi” means “the sixth”, “yit-re-am” is a name, “le-eg-lah” means “to Egla”, and “ish-toh” means “his wife”.
[1CH.3.4] Six were born to him in Hebron, and he reigned there for seven years and six months. And for thirty-three years he reigned in Jerusalem. [§]
shishah nolad-lo b’chevron vayimloch-sham sheva shanim v’shishah chodashim ush’loshim v’shalosh shanah malach birushalayim.
This verse describes the age and length of David’s reign. ‘Shishah’ means six. ‘Nolad-lo’ means ‘were born to him’. ‘B’chevron’ means ‘in Hebron’. ‘Vayimloch-sham’ means ‘and he reigned there’. ‘Sheva shanim’ means ‘seven years’. ‘V’shishah chodashim’ means ‘and six months’. ‘Ush’loshim v’shalosh shanah’ means ‘and thirty-three years’. ‘Malach birushalayim’ means ‘he reigned in Jerusalem’.
[1CH.3.5] And these were born to him in Jerusalem: Shimeah, Shobab, Nathan, and Solomon, four to Shua, daughter of Ammiel. [§]
ve'eleh nuladu-lo biyrushalayim shime'a v'shovav v'natan u'shlomo arba'ah levat-shua bat-ammeil.
This verse lists the sons born to David in Jerusalem. 've'eleh' means 'and these'. 'nuladu-lo' means 'were born to him'. 'biyrushalayim' means 'in Jerusalem'. The names 'shime'a', 'shovav', 'natan', and 'shlomo' are listed as sons. 'arba'ah' means 'four'. 'levat-shua' means 'to Shua'. 'bat-ammeil' means 'daughter of Ammiel'.
[1CH.3.6] And may He choose, and may He hear God, and may God deliver. [§]
ve-yiv-char ve-e-lee-sha-ma ve-e-lee-pa-let
This verse consists of a conjunction ‘and’ (ve) followed by three verb forms – 'yivchar' (he will choose), 'elisha-ma' (he hears God), and 'elifalet' (God delivers). Each verb is prefixed with 've', again meaning 'and'. The names contain 'El', meaning 'God'. 'Elishama' combines 'El' (God) and 'shama' (to hear). 'Eliphalet' combines 'El' (God) and 'palat' (to deliver).
[1CH.3.7] And the brightness, and the ornaments, and the beauty are gone. [§]
veh-noh-gahv veh-neh-fehv veh-yah-fee-ah
This verse appears in Isaiah 3:24. The words are all adjectives describing ornamentation. 'Nohgah' means bright or shining. 'Nefeg' means ornaments or jewelry. 'Yafia' means beautiful or comely. These are all describing aspects of the women of Israel.
[1CH.3.8] And Elishemah and Eliada and Elipelet, nine. [§]
veh-el-ee-shah-mah veh-el-yah-dah veh-el-ee-peh-let tees-ah
This verse lists the names of men. Each name begins with 'El', meaning 'God'. The names are combined with other elements to form personal names. 'Tees-ah' means nine. The 'veh' prefix is a conjunction meaning 'and'.
[1CH.3.9] All the sons of David, besides the sons of concubines and Tamar, their sister. [§]
kol bene david milvad bene pilagesh ve tamar akhotam
This verse lists the sons of David. "Kol" means all. "Bene" means sons. "David" is a proper noun, the name David. "Milvad" means except or besides. "Bene pilagesh" means sons of concubines. "Ve" means and. "Tamar" is a proper noun, the name Tamar. "Akhotam" means their sister.
[1CH.3.10] And the son of Solomon, Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son. [§]
oo-ven-shlo-moh reh-hav-ah-am a-vee-yah ben-o a-sah ben-o ye-ho-shah-fat ben-o
This verse lists the lineage of Solomon's descendants. 'Ben' means 'son'. The names are listed with 'son of' implied between each one. The structure is a series of noun phrases connected by implied possession.
[1CH.3.11] Yoram, his son, Achazyahu, his son, Yoash, his son. [§]
Yoram beno Achazyahu beno Yoash beno.
This verse lists a lineage of kings. 'Yoram' is a proper noun, a king's name. 'beno' means 'his son'. 'Achazyahu' is another proper noun, a king's name. 'Yoash' is a third proper noun, a king's name. The structure is simply 'Name, his son, Name, his son, Name'.
[1CH.3.12] Amatsyahu, his son Azaryahu, his son Yotam. [§]
Amatsyahu beno Azaryahu beno Yotam beno.
This verse lists a genealogy. 'Amatsyahu' is a proper name. 'Beno' means 'his son'. 'Azaryahu' is a proper name. 'Yotam' is a proper name. This verse simply states the lineage: Amatsyahu, his son Azaryahu, his son Yotam.
[1CH.3.13] Achaz, his son Chizkiyahu, his son Menashe, his son. [§]
Achaz beno Chizkiyahu beno Menashe beno
This verse lists a lineage of kings. 'Achaz' is a proper name, meaning 'he holds'. 'Beno' means 'his son'. 'Chizkiyahu' is a proper name, meaning 'Yahveh strengthens'. 'Menashe' is a proper name, meaning 'forgetfulness'. The structure is simply 'Name his son Name his son Name'.
[1CH.3.14] Amon, his son Yoshiyahu, his son. [§]
Amon beno Yoshiyahu beno.
This verse lists a lineage. "Amon" is a proper name. "Beno" means "his son". "Yoshiyahu" is another proper name. The structure is 'Name his son Name'.
[1CH.3.15] And the sons of Josiah, the firstborn was Yochanan, the second was Yhoyakeem, the third was Tzidkiyahu, the fourth was Shallum. [§]
oo-v’nay Yo-a-shee-yah-hoo hah-v’chor Yo-chan-an hah-shee-nee Y’ho-yah-keem hah-sh’lee-shee Tzid-kee-yah-hoo hah-rev-ee Shal-loom.
This verse lists the sons of Josiah in order of birth. ‘B’nai’ means ‘sons’. ‘Ha’ means ‘the’. ‘B’chor’ means ‘firstborn’. ‘Sheeni’ means ‘second’. ‘Sh’leeshee’ means ‘third’. ‘Rev’ee’ means ‘fourth’.
[1CH.3.16] The sons of Yehojakim: Yechaniah is his son, and Tzidkiyah is his son. [§]
Oo-ve-nei Ye-ho-ya-keem Ye-chan-yah beno Tzid-ki-yah beno.
This verse lists a lineage. 'Bnei' means 'sons of'. 'Yehojakim' is a name. 'Beno' means 'his son'. 'Yechaniah' and 'Tzidkiyah' are names. The verse essentially states 'The sons of Yehojakim: Yechaniah his son, Tzidkiyah his son.'
[1CH.3.17] And the sons of Jeconiah were prisoners, Shealtiel was his son. [§]
uvee-nee yekhanya asir she’altiel beno
This verse discusses the sons of Jeconiah, specifically mentioning that Shealtiel was his son. ‘Bnee’ means ‘sons of’. ‘Yekhanya’ is Jeconiah’s name. ‘Asir’ means ‘captive’ or ‘prisoner’. ‘She’altiel’ is a proper noun referring to a person’s name. ‘Beno’ means ‘his son’.
[1CH.3.18] And Malchiram and Pedayah and Shenazar, Yahveh will raise up Hoshama and Nedabyah. [§]
oo-mal-kee-rahm oo-peh-dah-yah veh-shehn-ah-tsar yih-kahm-yah ho-shah-mah-oo oo-neh-dahv-yah
This verse lists a series of names. Each name is a combination of 'Yahveh' (God) and other elements signifying qualities or purposes. The verse simply lists these names as individuals.
[1CH.3.19] The sons of Pedaiah were Zerubavel and Shimei. The son of Zerubavel was Meshullam and Chananyah, and Shlomit was their sister. [§]
ooov'nei f'daiyah z'roovavel v'shimei oov'ven z'roovavel m'shoolam v'chananyah ooosh'lomit achotam.
This verse lists descendants of individuals. 'B'nei' means 'sons of', 'f'daiyah' is a proper name, 'z'roovavel' is a proper name, 'v'shimei' means 'and Shimei', 'oov'ven' means 'and the son of', 'm'shoolam' is a proper name, 'v'chananyah' means 'and Chananyah', 'ooosh'lomit' means 'and Shlomit', and 'achotam' means 'their sister'.
[1CH.3.20] Hashuvah, and Ohel, and Berekhyah, and Khasadyah, Yahveh dwells with favor, five. [§]
vakhashuvah va'ohel uberekhyah vakhasedyah yushav khesed khamesh.
This verse appears to be a list of names, likely of individuals. 'Vav' conjunctions connect them. 'Khesed' likely refers to a quality, perhaps kindness or favor, associated with the number five. The names are likely personal names, with 'yah' endings common.
[1CH.3.21] And the son of Chananya is Peltaya and Isaiah, sons of Refaya, sons of Arnan, sons of Obadya, sons of Sh'kanya. [§]
u-ven-chananya peltaya vi-sha'aya bene refaya bene arnan bene obadya bene sh'kanya.
This verse lists a genealogy, detailing a line of descendants. 'Ben' means 'son of'. Each name is connected by this 'son of' relationship. The verse simply states 'and the son of Chananya is Peltaya and Isaiah, sons of Refaya, sons of Arnan, sons of Obadya, sons of Sh'kanya'.
[1CH.3.22] And the descendants of Shachanyah are Shmaya, and the descendants of Shmaya are Chattush, and Yigal, and Bariach, and Neriah, and Shafat, six in number. [§]
oo-v’nei sh’khanyah sh’ma’yah oo-v’nei sh’ma’yah khattoosh v’yig’al oo-variyakh oo-n’aryah v’shafat shishah.
This verse lists descendants. 'Bnei' means 'sons of' or 'descendants of'. Each name represents an individual or a lineage. 'Shishah' means 'six'. This verse is essentially a genealogical record.
[1CH.3.23] And the son of Ne'aryah, Elyoeinai, and Hizkiyah, and Azrikam, were three. [§]
oo-ven-neh-ah-ree-ah el-yo-ay-ee-nee veh-hiz-kee-yah-hoo veh-ahz-ree-kahm shlo-shah.
This verse lists names. 'Ben' means 'son'. 'Ne'aryah' is a proper name. 'Elyoeinai' is a proper name. 'Hizkiyah' is a proper name. 'Azrikam' is a proper name. 'Shloshah' means 'three'. The 'veh' is a conjunction meaning 'and'.
[1CH.3.24] And the sons of God is with me were those who praised Yahveh, and Elyashiv, and Pelayah, and Akub, and Yochanan, and D'layah, and Anani, seven in number. [§]
uveneie elyo'einai hodayvahu ve'elyashiv ufelayah ve'akuv veyochannan ud'layah va'anani shiv'ah.
This verse lists the sons of Elyoenai. 'Elyoenai' is a compound name meaning 'God is with me'. Each name following appears to be a personal name, and the final word 'shiv'ah' means 'seven'. The 've' at the beginning of each name signifies 'and'. The 'hodayvahu' is likely a verbal form connected to Yahveh, potentially meaning 'they praised Yahveh'.
1CH.4
[1CH.4.1] The sons of Judah are Perez, Chesron, Carmi, Hur, and Shobal. [§]
bnei yehudah peretz chetzron vekarmi vechur veshoval
This verse lists the descendants of Judah. 'Bnei' means 'sons of'. 'Yehudah' is Judah. 'Peretz' is Perez. 'Chetzron' is Chesron. 'Ve' means 'and'. 'Karmi' is Carmi. 'Chur' is Hur. 'Shoval' is Shobal.
[1CH.4.2] And Reayah, son of Shoval, brought forth Yahat, and Yahat brought forth Ahumai and Lahad. These are the families of the Tzare'ati. [§]
u're'ayah ben-shoval holid et-yahat ve-yahat holid et-ahumai ve-et-lahad eileh mishpehot ha'tzar'ati.
This verse describes the genealogy of certain families. "u're'ayah" means "and Reayah". "ben-shoval" means "son of Shoval". "holid" means "begat" or "brought forth". "et-yahat" means "Yahat". "ve-yahat holid et-ahumai ve-et-lahad" means "and Yahat begat Ahumai and Lahad". "eileh" means "these". "mishpehot" means "families". "ha'tzar'ati" means "of the Tzare'ati".
[1CH.4.3] And these are the origin of Eytam, Yizre'el, Yishma, Ydbash, and the name of their sister is Hatzlelfoni. [§]
ve'eleh avi eytam yizre'el veyishma veydbash veshem achotam hatzlelfoni
This verse lists the names of several people. 've'eleh' means 'and these'. 'avi' means 'my father', but in this context likely refers to an ancestor or origin. 'eytam', 'yizre'el', 'yishma', 'ydbash' and 'hatzlelfoni' are proper names. 'veshem' means 'and the name of' and 'achotam' means 'their sister'.
[1CH.4.4] Upenuel, father of Gedor, and Eezer, father of Chusha. These are the sons of Chur, the firstborn of Efraatah, father of Beith Lachem. [§]
ufenuel abi gedor veezer abi chusha elleh benee-chur bekhor efraatah abi beith lachem
This verse lists the ancestors of Bethlehem. "Upenuel" and "Eezer" are names of men. "Abi" means "father of". "Gedor" and "Chusha" are names of settlements or clans. "Benee-chur" means "sons of Chur". "Bekhor" means "firstborn". "Efraatah" is a place name, often associated with Bethlehem. "Beith lachem" means "house of bread". The verse essentially states who the fathers of certain settlements are, and traces lineage back to Bethlehem.
[1CH.4.5] And to Ashhur, the father of Tekoa, there were two women: Khela and Naarah. [§]
u-le-ash-khur a-vi te-ko-a ha-yu sh-tei na-shim khe-la-ah ve-na-a-rah.
This verse describes the father of Tekoa, Ashhur, and states that he had two wives, one named Khela and the other named Naarah. The words are fairly straightforward; 'u-le' means 'and to,' 'avi' means 'father of,' 'ha-yu' means 'there were' or 'had,' and 'sh-tei' means 'two'.
[1CH.4.6] And she bore to him Naarah, Achuzam and Chefer and Teemni and Haachashtari. These are the sons of Naarah. [§]
va-te-led lo na-a-rah et-a-chu-zam ve-et-che-fer ve-et-te-em-ni ve-et-ha-a-chas-ta-ri ei-leh b-nei na-a-rah.
This verse describes the children born to a woman named Naarah. The verse lists four sons: Achuzam, Chefer, Teemni, and Haachashtari. The final phrase states that these are the sons of Naarah.
[1CH.4.7] And the sons of Halah are Tseret, Yetzohar, and Ethan. [§]
uvene khala tseret yetzohar ve'etnan
This verse lists the descendants of Halah. 'Uvene' means 'and the sons of'. 'Khala' is a proper noun, a place name. 'Tseret' is a proper noun, a woman’s name. 'Yetzohar' is a proper noun, a man’s name. 'Ve'etnan' means 'and Ethan'.
[1CH.4.8] And Kots bore Anuv and the Tzovevah, and these are the families descended from the son of Harum. [§]
vekots holid et-anuv ve'et-hatzovevah umishpechot acharchei ben-harum.
This verse lists descendants. "Kots" is a proper name, likely of a person. "Holid" means 'brought forth' or 'bore'. "Et" is a grammatical particle marking the direct object. "Anuv" and "hatzovevah" are proper names, likely of people. "Umishpechot" means 'and families'. "Acharchei" means 'of the back' or 'descendants'. "Ben-harum" means 'son of Harum'. The verse essentially says that Kots bore Anuv and the Tzovevah, and these are the families descended from the son of Harum.
[1CH.4.9] And it was that Jabez was honored more than his brothers, and his mother called his name Jabez, saying, "For I have borne him with pain." [§]
Va-yhi Ya'avetz nikbad me-echav ve-imo kara shemo Ya'avetz le'emor ki yaldeti be-otzev.
This verse describes the birth of Jabez and his mother naming him. 'Va-yhi' means 'and it was'. 'Nikbad' means 'honored' or 'respected'. 'Me-echav' means 'more than his brothers'. 'Ve-imo' means 'and his mother'. 'Kara' means 'called'. 'Shemo' means 'his name'. 'Le'emor' means 'saying' or 'to say'. 'Ki' means 'for' or 'because'. 'Yaldeti' means 'I have borne' or 'I have given birth'. 'Be-otzev' means 'with pain'.
[1CH.4.10] And Jaabez called to the Gods of Israel, saying, "If you bless me and expand my border, and your hand is with me, and you keep me from evil so that I do not experience pain," then the Gods brought about what he had asked. [§]
Va-yik-ra Ya-ev-etz le-Elo-hei Yis-ra-el le-e-mor im-va-rech te-var-che-ni ve-hir-vita et gev-uli ve-ha-yita ya-de-cha im-mi ve-a-sita me-ra-a le-vil-ti a-tzavi va-ya-ve et Elo-him et a-sher sha-al.
This verse recounts a man named Jaabez praying to the Gods of Israel. He asks that the Gods bless him, expand his territory, protect him, and keep him from pain. The verse concludes by stating that the Gods gave him what he asked for.
[1CH.4.11] And Kloov, the brother of Shookhah, bore Makhheer. He is the father of Eshton. [§]
u-khloo-v akh-hee-shoo-khah ho-leed et-makh-heer hoo av-ee esh-ton
This verse lists genealogies. "ukhloo" means "and Kloov". "akhi-shookhah" means "my brother Shookhah". "holeed" means "he bore". "et-makhheer" means "Makhheer". "hoo" means "he". "avi" means "father of". "eshton" means "Eshton". This verse states that Kloov, the brother of Shookhah, bore Makhheer, and he is the father of Eshton.
[1CH.4.12] And Eshton bore the family of Rafa, and Paseach, and Techinnah, the father of the city of the Snake. These are the men of Recha. [§]
ve-eshton holid et-beit rafa ve-et-paseach ve-et-techinnah avi ir nachash elleh anshei recha.
This verse lists the descendants of Eshton. "holid" means "bore". "beit" means "house" or "family". "rafa" is a proper name. "paseach" is a proper name. "techinnah" is a proper name. "avi" means "father". "ir" means "city". "nachash" means "snake". "elleh" means "these". "anshei" means "men of". "recha" is a place name.
[1CH.4.13] And the sons of Kenaz are Atniel and Srayah, and the sons of Atniel are Chatat. [§]
u-ve-nei Ke-naz ‘At-ni-el u-Sra-yah u-ve-nei ‘At-ni-el Chat-at.
This verse lists the descendants of Kenaz. 'U-ve-nei' means 'and the sons of'. Kenaz is a proper name. ‘Atni’el and Srayah are also proper names. 'Chatat' is a proper name as well.
[1CH.4.14] And the dwellings brought forth Afrah, and Serayah brought forth Joab, father of the valley of craftsmen, for craftsmen they were. [§]
u’me’onotai holid et-’afrah u’s’rayah holid et-yo’av avi gei charashim ki charashim hayu.
This verse lists a genealogy. "u’me’onotai" means "and the dwellings of". "holid" means "brought forth" or "begot". "et-’afrah" means "Afrah". "u’s’rayah" means "and Serayah". "et-yo’av" means "Joab". "avi gei charashim" means "father of the valley of craftsmen". "ki charashim hayu" means "for craftsmen they were".
[1CH.4.15] And the descendants of Caleb, son of Jephunneh, inhabited these cities: N'am and Kenaz. And the descendants of those people and Kenaz. [§]
oo-v-nei khah-lev ben-yee-foo-neh ee-roo eh-lah vah-nah-ahm oo-v-nei eh-lah oo-keh-nahz.
This verse lists the descendants of Caleb, son of Jephunneh, and identifies the cities they inhabited. 'Bnei' means 'sons of' or 'descendants of'. 'Ir' means 'city'. 'Eleh' means 'these' or 'those'. 'V'na'am' and 'V'kenaz' are proper names, likely referring to people or clans associated with these cities.
[1CH.4.16] And the sons of Jehallelel are Zif and Ziphah, Tiryah and Asharel. [§]
uveneiy yehal'el' zif vezifah tiryah va'asharel
This verse lists the descendants of Jehallelel. 'Bene' means sons or descendants. 'Zif' and 'Ziphah' are place names, likely towns or territories. 'Tiryah' and 'Asharel' are also likely place names or family groups. The 've' at the beginning indicates 'and'.
[1CH.4.17] And the son of Ezrah, Yeter, and Mered, and Epher, and Yalon. And she conceived Miryam, and Shammai, and Yishbah, the daughter of my father Eshtmoah. [§]
u-ven-ez-rah ye-ter u-me-red ve-eh-fer ve-yah-lon va-tah-har et-mir-yam ve-et-sham-mai ve-et-yish-bah a-vee esh-tmo-ah.
This verse describes the sons and daughters born to a woman. 'Ben' means 'son of', indicating lineage. 'Ezrah' is a proper name. 'Yeter', 'Mered', 'Epher', and 'Yalon' are names of sons. 'Tahhar' means 'she conceived' or 'she bore'. 'Miryam', 'Shammai', and 'Yishbah' are names of daughters. 'Avi' means 'my father' and is used as a proper name, and 'Eshtmoah' is a proper name, likely referring to the husband or family of origin.
[1CH.4.18] And his Jewish wife bore Yered, father of Gedor, and Chever, father of Sokho, and Yekutiel, father of Zanokh. And these are the sons of Bitya, daughter of Pharaoh, whom Mared took. [§]
ve'ishtto haYehudiya yaldah et-Yered avi Gedor ve'et-Chever avi Sokho ve'et-Yekutiel avi Zanokh ve'eleh benei Bitya bat-Par'oh asher lakakh Mared.
This verse describes the sons born to the Jewish wife of Mered. 've'ishtto' means 'and his wife'. 'haYehudiya' means 'the Jewish woman'. 'yaldah' means 'she bore'. 'et' is a direct object marker. 'avi' means 'father of'. 've'eleh' means 'and these'. 'benei' means 'sons of'. 'bat' means 'daughter of'. 'asher' means 'who' or 'which'. 'lakakh' means 'took'.
[1CH.4.19] And the sons of the woman Hodyah, the sister of Nakham, the father of Keilah is Haggarmi, and Esht’moa is the Ma’akhati. [§]
u-v’nei eshet hodyah, akhot nakham, avi keilah haggarmi, v’esht’moa hama’akhati.
This verse lists the sons of a woman named Hodyah, who is the sister of Nakham. It also names the father of Keilah as Haggarmi, and Esht’moa as the Ma’akhati. These are likely tribal affiliations or place names associated with individuals.
[1CH.4.20] And the descendants of Simeon are Amnon and Rinah, son of Hanan and Tilon. And the descendants of Ishi are Zochet and son of Zochet. [§]
oo-v’nei shi-mon am-non v’ri-nah ben-cha-nan v’tu-lon oo-v’nei yish-ei zo-chet oo-ben-zo-chet
This verse lists the descendants of Simeon. 'Bnei' means 'sons of' or 'descendants of'. Each name represents a lineage within the tribe of Simeon. The structure is a series of 'and' clauses, listing names and their relationship (son of).
[1CH.4.21] The sons of Shelah, son of Judah, are Er, father of Lecha, and Ladah, father of Maresha. The families of the house of the work of the Butz belong to the house of Ashbea. [§]
bnei shela ben-yehuda er avi lecha velada avi maresha umishpachot beit-avodat habutz levit ashbea
This verse lists descendants and ancestors of certain families. "Bnei" means "sons of". "Ben" means "son of". "Avi" means "father of". "Beit" means "house of". The names are generations of descendants.
[1CH.4.22] And Yoqim and the men of Cozeba and Yoash and Saraph who possessed things for Moab, and Yashubi for them, and the ancient matters. [§]
ve-yoqim ve-anshei cozeba ve-yoash ve-saraph asher-ba’alu le-Moab ve-yashubi lahem ve-ha-devarim atiqim.
This verse lists names of individuals and groups associated with Moab. 've' means 'and'. 'anshei' means 'men of'. 'asher' means 'who/which'. 'ba’alu' means 'they possessed/owned'. 'le-Moab' means 'to Moab'. 'lahem' means 'for them'. 'ha-devarim' means 'the words/things'. 'atiqim' means 'ancient'. The verse seems to be recording a list of people who were allied with or possessed things belonging to Moab, and speaks of ancient matters.
[1CH.4.23] Those are the makers, and dwellers among plantings, and fence-builders. With the king in his work they dwell there. [§]
hem-ma ha-yo-tzer-im ve-yosh-vey ne-ta-im u-gde-ra im-ha-me-lech bim-lach-to ya-shvu sham.
This verse describes people who are craftsmen, dwellers among plantings, and fence-builders who dwell there with the king in his work. 'Hem-ma' refers to 'they' or 'those'. 'Ha-yo-tzer-im' means 'the makers' or 'the craftsmen'. 'Ve-yosh-vey ne-ta-im' means 'and dwellers among plantings'. 'U-gde-ra' means 'and fence-builders'. 'Im-ha-me-lech' means 'with the king'. 'Bim-lach-to' means 'in his work'. 'Ya-shvu sham' means 'they dwell there'.
[1CH.4.24] The sons of Simeon are Nemuel and Yamin, Yariv, Zerach, Sha'ul. [§]
Bnei Shim'on, Nemuel ve Yamin, Yariv Zerach Sha'ul.
This verse lists the sons of Simeon. 'Bnei' means 'sons of'. 'Shim'on' is the name Simeon. 'Ve' means 'and'. The remaining words are names: Nemuel, Yamin, Yariv, Zerach, and Sha'ul.
[1CH.4.25] Completeness, son of fragrance, son of report, son of. [§]
Shaloom benoo mibesham benoo mishma benoo.
This verse contains repetitions for emphasis. 'Shaloom' means completeness, wholeness, or peace. 'Beno' means 'son of'. 'Mibesham' translates to 'from perfume' or 'from fragrance'. 'Mishma' means 'hearing' or 'report'. The repetition of 'benoo' (son of) suggests a lineage or connection to these qualities.
[1CH.4.26] And the sons of Mishma: Hammuel his son, Zakkhur his son, Shimei his son. [§]
ooov’nei mish’mah; kham’moo’el b’no zak’khoor b’no shime’ee b’no.
This verse lists the descendants of Mishma. “B’no” consistently means “his son”. The verse simply states the names of Mishma’s descendants, linked by “son of” relationships.
[1CH.4.27] And to Shimei were sixteen sons and six daughters, and to his brothers were not many sons, and all their family did not multiply greatly like the children of Judah. [§]
u-le-shime-i ba-nim shi-sha-im es-sar u-va-not shesh u-le-e-hav sia-v ein ba-nim ra-bim ve-chol mish-pa-cha-tam lo hir-bu ad-be-nei ye-hu-da.
This verse describes the family of Shimei. It states Shimei had sixteen sons and six daughters. It then says his brothers did not have many sons, and their whole family did not multiply greatly like the children of Judah.
[1CH.4.28] And they settled in Beer-sheva, and in Moladah, and in Hatzor the fox. [§]
va-yesh-vu bi-be-er-she-va u-mo-la-da va-cha-tzar shu-al
This verse describes where certain people settled. "va-yesh-vu" means "and they sat/settled". "bi-be-er-she-va" means "in Beer-sheva". "u-mo-la-da" means "and Moladah". "va-cha-tzar" means "and Hatzor". "shu-al" means "the fox". The verse lists several places where people settled.
[1CH.4.29] And in confusion, and in strength, and in generations. [§]
u-ve-vil-ha u-ve-etzem u-ve-tolad
This verse consists of three prepositional phrases connected by the conjunction 'and' (represented by 'u-'). 've' is a preposition meaning 'in' or 'with'. 'vilha' likely refers to confusion, tumult, or mixedness. 'etzem' refers to strength, power, or substance. 'tolad' refers to generations, lineage, or birth. Therefore, the verse speaks of something existing 'in confusion', 'in strength', and 'in generations'.
[1CH.4.30] And in Betuel, and in Beharmah, and in Betsiklag. [§]
u-viv-tu-el u-ve-har-ma u-ve-tsik-lag
This verse consists of a series of prepositional phrases using the Hebrew preposition 'bet' (בְּ), which means 'in', 'at', or 'within'. It lists three place names: Betuel, Beharmah, and Betsiklag. The 'u' (וּ) is a conjunction meaning 'and'.
[1CH.4.31] And in the house of chariots and in the courtyard of horses and in the house of the well and in the two gates, these are their cities until the reign of David. [§]
Oo-ve-veet mar-kah-vot oo-va-ha-tsar soo-seem oo-ve-veet beer-ai oo-ve-sha-ah-rah-yim eh-leh ah-ree-hem ahd-meloch dah-veed.
This verse lists cities. 'Ve' means 'and'. 'Veet' is a preposition that doesn't have a direct equivalent in English, but indicates the following noun is the object of a previous verb or preposition. 'Mar-kah-vot' means 'chariots'. 'Ha-tsar' means 'the courtyard'. 'Soo-seem' means 'horses'. 'Beer-ai' means 'the well'. 'Sha-ah-rah-yim' means 'the two gates'. 'Eh-leh' means 'these'. 'Ah-ree-hem' means 'their cities'. 'Ahd-meloch' means 'until the reign of'. 'Dah-veed' is the name David.
[1CH.4.32] And their courts were with pillars and windows of pomegranates, and carvings and smoke. Five structures. [§]
vekhatserehem ayitam va'ayin rimmon vetochen ve'ashan arim chamesh.
This verse describes the courts of Solomon. 'Khatser' refers to courts or enclosures. 'Ayitam' can be understood as 'with pillars'. 'Va'ayin' means 'and eyes' or in this context, 'windows'. 'Rimmon' refers to pomegranates, likely decorating the capitals of the pillars. 'Tokhen' suggests carvings or engravings. 'Ashan' means smoke or vapor, possibly describing the appearance of the structures. 'Arim' means cities or structures. 'Chamesh' is simply 'five'.
[1CH.4.33] And all their settlements which are around these cities, up to Baal, these were their settlements, and they established themselves among them. [§]
vekhal khatserehem asher sevivot he'arim ha'eleh ad-ba'al zot moshevotam ve'hityachasam lahem.
This verse describes the settlements surrounding certain cities, up to a place named Baal. It details where these people resided and how they established themselves there. 'Khatserehem' refers to their courtyards or settlements. 'Sevivot' means around. 'Ha'arim ha'eleh' means 'these cities'. 'Ad-ba'al' means 'up to Baal'. 'Moshevotam' means 'their settlements'. 'Ve'hityachasam lahem' signifies that they established themselves for them/among them.
[1CH.4.34] And he will restore and he will reign and he will save, son of Amaziah. [§]
u'm'shovav v'yamlech v'yosha ben-amatzya
This verse describes a future king, the son of Amaziah, who will restore and reign and save. The verbs are in the future tense. ‘u’ is ‘and’. ‘m’shovav’ comes from the root meaning ‘to return’ or ‘restore’. ‘v’yamlech’ means ‘and he will reign’. ‘v’yosha’ means ‘and he will save’. ‘ben-amatzya’ means ‘son of Amaziah’.
[1CH.4.35] And Yoel, and Yahu son of Yoshibyah, son of S'rayah, son of A'shiel. [§]
VeYoel veYahu ben-Yoshibyah ben-S'rayah ben-A'shiel.
This verse lists a genealogy. "VeYoel" means "and Yoel". "VeYahu" means "and Yahu". "Ben" means "son of". The names Yoel, Yahu, Yoshibyah, S'rayah, and A'shiel are proper nouns, likely personal names. There is no direct equivalent for these names in English, so they will be transliterated.
[1CH.4.36] And El-yo-ei-nai and Ya-a-ko-vah and Yish-o-chai-yah and A-sai-yah and A-di-el and Yis-i-mi-el and Be-na-yah. [§]
ve-el-yo-ei-nai ve-ya-a-ko-vah vi-sho-chai-yah va-a-sai-yah va-a-di-el vi-si-mi-el u-ve-na-yah
This verse lists a series of names. Each name is composed of elements that refer to God and descriptors. 'El' means 'God'. The prefixes and suffixes often indicate a relationship *to* God or a plea *to* God. Names often incorporate 'Yahveh', though it is not present here. The 've' and 'u' are conjunctions meaning 'and'.
[1CH.4.37] And Ziza, son of Shif'i, son of Allon, son of Yedayah, son of Shimri, son of Shmayah. [§]
Veziza ben-Shif'i ben-Allon ben-Yedayah ben-Shimri ben-Shmayah.
This verse is a genealogy, listing a line of ancestors. "Ben" means "son of". Each name is connected by this phrase, denoting descent. It's a straightforward listing of familial relationships.
[1CH.4.38] These are the ones coming in the names of leaders by their families, and the house of their fathers multiplied greatly. [§]
el-leh ha-ba-eem be-she-mot ne-see-eem be-mish-pach-o-tam u-beit a-vo-tei-hem par-tzoo la-rov.
This verse lists the names of the leaders, by their families, and the houses of their fathers, who multiplied greatly. 'El' means 'God'. 'Ha' is 'the'. 'Ba-eem' means 'coming'. 'She-mot' means 'names'. 'Ne-see-eem' means 'leaders'. 'Mish-pach-o-tam' means 'their families'. 'U' means 'and'. 'Beit' means 'house'. 'A-vo-tei-hem' means 'their fathers'. 'Par-tzoo' means 'they multiplied'. 'La-rov' means 'greatly'.
[1CH.4.39] And they went to the entrance of Gedor, as far as the eastern side of the valley, to seek pasture for their flocks from the Gods. [§]
va-yel-chu li-me-vo ge-dor ad le-miz-rach ha-gi-a le-va-kesh mir-eh le-tson-am
This verse describes people going to a specific location, the entrance to Gedor, as far as the eastern side of the valley, in order to seek pasture for their flocks. Let's break down the names: 'Gedor' is a place name, and we will leave it as is. 'The Gods' is implied in the verb construction, but will be made explicit in the translation for literal accuracy. 'My Lord' is implied in the verb construction, but will be made explicit in the translation for literal accuracy.
[1CH.4.40] And they found pasture that was rich and good, and the land was spacious and open, and it was quiet and peaceful, because the people who dwelt there previously were gone. [§]
vayim'tzu mireh shamen vatov vehaharetz rachavat yadayim veshoqetet ushleva ki min cham hayoshvim sham lefanim.
This verse describes the Israelites finding good pastureland in a spacious, peaceful, and quiet land. It indicates that the previous inhabitants of the land had departed.
[1CH.4.41] And these writings came by name in the days of Hezekiah, king of Judah, and they struck down their tents and the springs that were found there, and they devoted them to destruction until this day, and they settled in their place, for it was pasture for their flocks there. [§]
va-ya-vo-u e-le-ha ha-k'tu-vim b'she-mo-t bi-mei ye-chi-z'ki-ya-hu me-lech-ye-hu-da va-ya-ku et a-ho-lei-hem ve-et ha-m'ei-nim a-sher nim-tza-u sha-ma va-ya-cha-ri-mum ad ha-yom ha-zeh va-ye-sh'vu ta-ch'tei-hem ki-mir-eh l'tzo-nam sham.
This verse describes a group of people who came and settled in a certain area during the reign of King Hezekiah of Judah. They destroyed the tents and springs that were already there, and have continued to live there, as it was suitable pasture for their flocks.
[1CH.4.42] And from them, from the descendants of Simeon, men went to Mount Seir, five hundred in number. Paltiah and his young men, and Rephaiah, and Uzziel, sons of Ishi, were at their head. [§]
u-mei-hem min-benei shimmeon halchu le-har seir anashim chamish mei-ot uf'latyah un'arei-yah ur'fayah u'uzzi-el benei yish'i b'rosham.
This verse describes men from the descendants of Simeon who went to Mount Seir. It lists the number of men (five hundred) and names some of their leaders: Paltiah, his young men, Rephaiah, and Uzziel, sons of Ishi, who were at their head.
[1CH.4.43] And they struck the remainder of the survivors to the Amalekites, and they settled there until this day. [§]
Va-yakh-oo et-she-air-it ha-ple-tah la-ah-mah-lek va-yesh-vu sham ad ha-yom ha-zeh.
This verse describes the striking down of the remaining survivors by the Amalekites and their subsequent settlement in that place until the present day. 'Va-yakh-oo' means 'and they struck'. 'Et' is an untranslatable marker. 'She-air-it' means 'remainder'. 'Ha-ple-tah' means 'of the escapees' or 'survivors'. 'La-ah-mah-lek' means 'to Amalek' or 'the Amalekites'. 'Va-yesh-vu' means 'and they settled'. 'Sham' means 'there'. 'Ad ha-yom ha-zeh' means 'until this day'.
1CH.5
[1CH.5.1] And the sons of Reuben, the firstborn of Israel, for he is the firstborn, and in his profaning the concubines of his father, his birthright was given to the sons of Joseph, son of Israel, and not to acknowledge the birthright. [§]
oo-vuh-nay re-oo-ven beh-chor yis-ra-el kee hoo ha-beh-chor oo-vuh-chal-lo yitz-oo-ay av-eev neet-nah beh-chor-to leev-nay yo-sef ben yis-ra-el ve-lo le-heet-yah-hesh le-beh-chor-ah.
This verse discusses the birthright of Reuben, the firstborn of Israel. Because Reuben defiled his father’s bed (committed incest with Bilhah, Jacob’s concubine), his birthright was given to the sons of Joseph. The verse clarifies that the birthright was not merely to be acknowledged but to actually be possessed by Joseph’s sons.
[1CH.5.2] For Judah prevailed among his brothers and became a leader from among them, and the birthright was given to Joseph. [§]
ki yehudah gavar be’echav ul’nagid mimeno vehabechorah l’yosef
This verse discusses Judah’s prominence among his brothers and Joseph receiving the birthright. ‘ki’ means ‘for’ or ‘because’. ‘Yehudah’ is Judah. ‘gavar’ means to be strong or prevail. ‘be’echav’ means ‘among his brothers’. ‘ul’nagid’ means ‘and to a leader’. ‘mimeno’ means ‘from him’. ‘vehabechorah’ means ‘and the birthright’. ‘l’yosef’ means ‘to Joseph’.
[1CH.5.3] The sons of Reuben, the firstborn of Israel, are Chanokh and Pallu, Chetzron and Karmi. [§]
bnei re'uben bekhor yisrael chanokh u-pallu chetzron ve-karmi
This verse lists the sons of Reuben, the firstborn of Israel. 'Bnei' means 'sons of'. 'Re'uben' is a proper noun, a name. 'Bekhor' means 'firstborn'. 'Yisrael' is the name 'Israel'. 'Chanokh' is a proper noun, a name. 'U' means 'and'. 'Pallu' is a proper noun, a name. 'Chetzron' is a proper noun, a name. 'Ve' means 'and'. 'Karmi' is a proper noun, a name.
[1CH.5.4] The sons of Yoel, Shma'ayah is his son, Gog is his son, and Shime'i is his son. [§]
bnei yo'el shma'ayah beno gog beno shime'i beno
This verse lists a genealogy. 'Bnei' means 'sons of'. 'Yo'el' is a proper name. 'Shma'ayah' is a proper name. 'Beno' means 'his son'. 'Gog' is a proper name. 'Shime'i' is a proper name. The verse essentially says 'the sons of Yo'el, Shma'ayah his son, Gog his son, Shime'i his son.'
[1CH.5.5] Mikah is the son of Re'ayah, who is the son of Ba'al. [§]
Mikah beno re'ayah beno ba'al beno.
This verse lists the lineage of a person named Mikah. 'Beno' means 'son of'. 'Re'ayah' is a proper name, and 'Ba'al' is also a proper name. The verse simply states 'Mikah, son of Re'ayah, son of Ba'al'.
[1CH.5.6] Be’erah, son of no, who was exiled by Tilgat-Pilneser, the king of Ashur, is a leader to the Reubenites. [§]
Be’erah ben-no, asher heglah tilgat Pilneser melek Ashur, hu nasi laruveni.
This verse identifies a person named Be’erah, son of no, who was exiled by Tilgat-Pilneser, the king of Ashur. He is described as a leader for the Reubenites. The names are transliterated as they appear in the text. 'Ben' means 'son'. 'Asher' means 'who' or 'which'. 'Heglah' means 'exiled'. 'Melek' means 'king'. 'Hu' means 'he' or 'it'. 'Nasi' means 'leader' or 'prince'. 'Laruveni' means 'to the Reubenites'.
[1CH.5.7] And his brothers, to their families, in accounting for their origins, the head was Yeiel and Zecharayahu. [§]
ve-echav le-mishpechotav behityaches le-tolodotam harosh yeiel uzechartyahu.
This verse lists the family heads descended from a particular ancestor. 'Ve-echav' means 'and his brothers'. 'Le-mishpechotav' means 'to his families'. 'Behityaches' means 'in considering/accounting'. 'Le-tolodotam' means 'to their generations/origins'. 'Harosh' means 'the first/the head'. 'Yeiel' and 'Zecharayahu' are proper names.
[1CH.5.8] And Ubelah, son of Azaz, son of Shema, son of Joel, he dwells in Aroer, even to Nevo, and Baal Meon. [§]
uvelah ben azaz ben shema ben yoel hu yoshev ba'arorer ve'ad nevo uva'al me'on.
This verse lists a genealogy and location. "uvelah" means "and Ubelah". "ben" means "son of". "ba'arorer" means "in Aroer". "ve'ad nevo" means "even to Nevo". "uva'al me'on" means "and Baal Meon". It details the lineage of a person named Ubelah and where he resided.
[1CH.5.9] And to the east they settled until they reached the desert, from beyond the Euphrates River, for their livestock had increased in the land of Gilead. [§]
ve-lam-miz-rah yashav ad-le-vo mid-bar-ah le-min-ha-nah-har pe-rat ki mik-nei-hem ra-vu be-eretz gil-ead
This verse describes the eastward settlement of people, referencing a desert and the Euphrates River, and stating that their livestock increased in the land of Gilead. The preposition 'le-min' means 'from' or 'beyond'. The word 'mik-nei-hem' refers to their livestock or possessions. 'Ra-vu' means 'increased' or 'multiplied'.
[1CH.5.10] And in the days of Saul, they made war with the Hagrites, and they fell into their hand. And they settled in their tents on all sides of the east to Gilead. [§]
oo-vee-may-shee sha-ool ah-soo mil-cha-mah im-hah-hag-ree-eem va-yeep-loo beh-yah-dahm va-yesh-voo beh-oh-holei-hem al-kol-peh-nay miz-rach lagil-ahd.
This verse describes a war fought during the time of Saul against the Hagrites. The Hagrites were defeated and the Israelites settled in their tents on all sides of the east of Gilead.
[1CH.5.11] And the descendants of Gad sat in the land of Bashan until Salcah. [§]
Oo-v’nei-Gad l’neg-dam ya-sh’vu b’eretz ha-Ba-shan ad-Sal-kah.
This verse describes where the descendants of Gad settled. 'B’nei Gad' means 'the sons of Gad' or 'the descendants of Gad'. 'L’neg-dam' means 'before them' or 'opposite them', indicating a location relative to another group. 'Ya-sh’vu' means 'they will dwell' or 'they sat'. 'B’eretz ha-Ba-shan' means 'in the land of Bashan'. 'Ad-Sal-kah' means 'until Salcah', a place name.
[1CH.5.12] Yoel the head, and his lip the second, and Yaanei judged in Bashan. [§]
Yoel haRoash veshapham haMishneh vYaanei vshafat babBashan.
Yoel is a proper noun, a name. haRoash means 'the head'. veshapham haMishneh means 'and his lip the second'. vYaanei is a proper noun, a name. vshafat means 'and judged'. babBashan means 'in Bashan'. This verse describes two individuals, Yoel and Yaanei, and states they judged in Bashan.
[1CH.5.13] And his brothers, to the house of their father, were Mikhael and Meshullam and Sheva and Yori and Yaekan and Zia and Eiver, seven in number. [§]
Va-acheihem le-beit avoteihem Mikhael u-Meshullam u-Sheva u-Yori u-Yaekan u-Zia u-Eiver shiv’ah.
This verse lists the brothers of a man, identified as belonging to their father’s house. The names are listed as Mikhael, Meshullam, Sheva, Yori, Yaekan, Zia, and Eiver. The number seven is stated at the end, indicating there were seven brothers.
[1CH.5.14] These are the sons of Avikhayil, son of Khuri, son of Yarokh, son of Gilead, son of Mikhael, son of Yeshishai, son of Yakhdo, son of Booz. [§]
el-leh ben-ay-vee-khay-eel ben-khoo-ree ben-ya-ro-akh ben-gil-ahd ben-mee-khah-el ben-yeh-shee-shay ben-yakh-do ben-booz
This verse lists a genealogy, presenting a line of descendants. Each 'ben-' indicates 'son of'. 'Elleh' means 'these'. The names are a series of proper nouns representing individuals in a family line.
[1CH.5.15] My brother is a son of Avdi’el, a son of Guni, the head of their fathers’ house. [§]
akhi ben avdi’el ben guni rosh le-beit avotam
This verse lists a lineage. "Akhi" means "my brother". "Ben" means "son of". "Avdi’el" is a personal name, which we will treat as a proper noun. "Guni" is also a personal name. "Rosh" means "head". "Le" means "to" or "for". "Beit" means "house" or "family". "Avotam" means "their fathers" or "ancestors". Therefore, it's describing someone who is the head of their ancestral house/family.
[1CH.5.16] And they settled in Gilead, in Bashan, and in its towns, and in all the pastures of Sharon on their boundaries. [§]
va-yeshvu bagilad babashan uvibnoteha ubchal migreshei sharon al to'tzeotam.
This verse describes where certain people settled. "va-yeshvu" means "and they sat" or "and they settled". "bagilad" means "in Gilead". "babashan" means "in Bashan". "uvibnoteha" means "and in its daughters" (referring to the towns or villages of Bashan). "ubchal migreshei sharon" means "and in all the pastures of Sharon". "al to'tzeotam" means "on their exits" or "on their boundaries".
[1CH.5.17] All of them conspired in the days of Jotham, king of Judah, and in the days of Jeroboam, king of Israel. [§]
kul-lam hee-teh-yakh-soo bee-may-mee yo-tam melekh-yeh-hoo-dah oo-bee-may-mee ya-rav-am melekh-yis-ra-el.
This verse states that they all conspired in the days of Jotham, king of Judah, and in the days of Jeroboam, king of Israel. 'Kul-lam' refers to 'all of them', meaning a group of people. 'Hee-teh-yakh-soo' means 'they conspired'. 'Bee-may-mee' means 'in the days of'. 'Melekh' means 'king'. 'Yeh-hoo-dah' is Judah. 'Ya-rav-am' is Jeroboam. 'Yis-ra-el' is Israel.
[1CH.5.18] The sons of Reuben and Gad, and half the tribe of Manasseh, from among the valiant men, were men who carried shield and sword, and were skilled archers and trained in warfare. There were forty-four thousand and seven hundred and sixty soldiers. [§]
bə·nê-rə·’ū·ḇēn wə·gā·ḏî wa·ḥă·ṣî šê·ḇeṭ-mə·naš·šeh min-bə·nê-ḥa·yil ’ă·nā·šîm nō·śê-mā·gēn wə·ḥerev wə·ḏōr·ḵê-qešet ūl·mū·ḏê mil·ḥā·māh ‘ar·bā‘îm wə·’ar·bā‘āh ’elef ūšə·ḇa‘-mē’ōh wə·šiš·šîm yō·ṣê’ ṣā·ḇā’.
This verse describes the warriors from the tribes of Reuben, Gad, and half of the tribe of Manasseh who were prepared for battle. It details that these were men who carried shields and swords, were skilled archers, and were trained in warfare. The verse concludes with the total number of these fighting men.
[1CH.5.19] And they made war with the Hagrites, and Yitur and Nafish and Nodav. [§]
va-ya-a-soo mil-cha-mah im-ha-hag-ree-eem vi-tor oo-naf-eesh oo-no-dav.
This verse describes a war undertaken by certain people against the Hagrites, and lists the names of leaders involved in the conflict: Yitur, Nafish, and Nodav. The initial 'va' is a conjunctive particle indicating 'and'. 'Milchamah' signifies war or battle. 'Im' means 'with'. 'Ha' is 'the'.
[1CH.5.20] And they helped them, and gave their enemies into their hands – the Hagrites and all who were with them – because they cried out to the Gods in the war, and the Gods answered them because they trusted in the Gods. [§]
vayye'azru aleihem vayyittenu beyadam haggeri'im vechol she'imahhem ki le'elohim za'aku bamlichama vene'tor lahem ki bat'hu bo.
This verse describes a situation where people cried out to the Gods during wartime, and the Gods answered them because they trusted in the Gods. The verse states that they were aided against their enemies, and their enemies were given into their hands – specifically, the Hagrites and all who were with them. It's a narrative account of divine intervention in a conflict.
[1CH.5.21] They captured their livestock: fifty thousand camels, two hundred and fifty thousand sheep and cattle, two thousand donkeys, and one hundred thousand people. [§]
vayishbu miknehem gemalehem chamishim elef ve tzoan mateyim u chamishim elef ve chamorim alfayim ve nefesh adam meah elef.
This verse describes the livestock and people captured in a raid. 'Mikneh' refers to livestock generally. 'Gemalehem' means 'their camels.' 'Tzoan' means 'sheep/cattle.' 'Chamotim' means 'donkeys.' 'Nefesh adam' refers to 'human souls/people.' The numbers indicate the quantity of each.
[1CH.5.22] For many slain have fallen, because of the Gods of war, and others have settled in their place until the exile. [§]
kee-khah-lah-leem rah-beem nah-pah-loo kee may-hah-eloh-heem ham-mil-khah-mah vay-yesh-voo takh-tay-hem ad-hag-go-lah
This verse discusses many fallen warriors and their replacements. "Khalalim" refers to slain or fallen ones. "Elohim" is plural, referring to the Gods. "Milchamah" means war or battle. The verse states that many fallen ones fell because of the Gods of war, and others settled in their place until exile.
[1CH.5.23] And the sons of half the tribe of Manasseh dwelt in the land, from Bashan to Baal Hermon, and Sneer, and Mount Hermon. They multiplied. [§]
oo-ve-nee kha-tzee sheh-vet me-nah-sheh yah-shvoo bah-ah-retz mee-bah-shahn ahd-bah-al her-mon oo-sneer ve-har-her-mon hehm-ah rah-voo.
This verse describes where the sons of half the tribe of Manasseh settled. It states they lived in the land from Bashan to Baal Hermon, Sneer, and Mount Hermon. It concludes by stating they multiplied.
[1CH.5.24] And these are the heads of their ancestral houses: and Efer and Yish’i and Eliel and Azri’el and Yirmiyah and Hodavyah and Yachdi’el, men of valorous strength, men of renown, heads of their ancestral houses. [§]
ve’eleh rashei beit-avotam ve’efer veyish’i ve’eliel ve’azri’el veyirmiyah vehodavyah veyachdi’el anashim giborei chayil anshei shemot rashim lebeit avotam
This verse lists the heads of the ancestral houses. 've’eleh' means 'and these'. 'rashei' means 'heads'. 'beit-avotam' means 'their ancestral houses'. The following names are listed: 've’efer', 'veyish’i', 've’eliel', 've’azri’el', 'veyirmiyah', 'vehodavyah', and 'veyachdi’el'. These men are described as 'anashim giborei chayil' – men of valorous strength – and 'anshei shemot rashim lebeit avotam' – men of renown, heads of their ancestral houses.
[1CH.5.25] They transgressed against the Gods of their ancestors and were unfaithful, following after the gods of the peoples of the land, which God had destroyed from before them. [§]
vayima’alu be’elohei avoteihem vayiznu acharei elohei ammei-ha’aretz asher-hishmid Elohim mipenehem.
This verse describes a people turning away from the Gods of their ancestors and instead following the gods of the peoples of the land, which God destroyed before them. “vayima’alu” means “they transgressed.” “be’elohei avoteihem” means “against the Gods of their ancestors.” “vayiznu” means “they went astray/were unfaithful.” “acharei elohei ammei-ha’aretz” means “after the Gods of the peoples of the land.” “asher-hishmid Elohim mipenehem” means “which God destroyed from before them.”
[1CH.5.26] The Gods of Israel stirred up the spirit of Pul, king of Assyria, and the spirit of Tilgat Pilneser, king of Assyria, and they exiled Reubenites, Gadites, and the half-tribe of Manasseh. They brought them to Chalach, Habor, Hara, and the river Gozan, up to this day. [§]
vayya'ar elohei yisra'el et-ruach pul melekh-ashur ve'et-ruach tilgat pilneser melekh-ashur vayaglehm laraubeni velagadi velachatsi shevet menashe vayevi'em lachalach vechavor vehara unehar gozan ad hayom hazeh.
This verse describes the actions of 'the Gods of Israel' regarding the kings Pul and Tilgat Pilneser of Assyria. Specifically, it states that 'the Gods' stirred up their spirits and exiled members of the tribes of Reuben, Gad, and half of Manasseh to various locations near rivers. The verse concludes by stating this happened up to 'this day'.
[1CH.5.27] The sons of Levi are Gershon, Kehat, and Merari. [§]
bnei levi gershon kehat umrarri
This verse lists the names of the three sons of Levi. 'Bnei' means 'sons of'. 'Levi' is a proper noun, a name. 'Gershon', 'Kehat', and 'Merari' are also proper nouns, names of sons. 'U' means 'and'.
[1CH.5.28] And the descendants of Kehat are Amram, Yitzhar, Hebron, and Uzziel. [§]
ooov'nei keh-aht am-ram yitz-har v'hev-ron v'oo-zee-el.
This verse lists the descendants of Kehat. 'Bnei' means 'sons of' or 'descendants of'. Kehat is a proper noun, a name. Amram, Yitzhar, Hebron, and Uzziel are also proper nouns, names of individuals. The 'v' represents 'and'.
[1CH.5.29] And the sons of Amram were Aaron, and Moses, and Miriam. The sons of Aaron were Nadab and Abihu, Eleazar and Itamar. [§]
Ooov'nei Amram Aharon ooMoshe ooMiryam soov'nei Aharon Nadav vaAvihu Elazar veItamar.
This verse lists the descendants of Amram. It begins by naming Aaron, Moses, and Miriam as the children of Amram. Then it lists Nadab, Abihu, Eleazar, and Itamar as the sons of Aaron. The 've' conjunctions connect names and phrases.
[1CH.5.30] God is my help brought forth Pinhas. Pinhas brought forth Avishua. [§]
Elazar holid et-Pinhas, Pinhas holid et-Avishua.
Elazar means 'God is my help'. Holid means 'brought forth' or 'begat'. Et is a grammatical particle marking the direct object. Pinhas means 'oracle of Yahveh'. Avishua means 'Yahveh is salvation'.
[1CH.5.31] And Avishua bore Bukki, and Bukki bore Uzzi. [§]
Va'avishua holid et-Bukki uBukki holid et-Uzzi.
This verse lists a genealogy. 'Va'avishua' means 'And Avishua'. 'Holid' is the verb 'to beget' or 'to bear'. 'Et' is a grammatical particle marking the direct object. 'Bukki' and 'Uzzi' are proper names. The structure is 'A begat B and B begat C'.
[1CH.5.32] And Ooziz brought forth Zerachiah, and Zerachiah brought forth Merayoth. [§]
veh-oo-zee ho-leed et-zer-ah-hee-yah oo-zer-ah-hee-yah ho-leed et-mer-ah-yoht.
This verse describes a lineage. "Veh" means 'and'. "Ooziz" is a proper name. "Holeed" means 'brought forth' or 'begat'. "Et" is a grammatical marker with no direct translation. "Zerachiah" is a proper name. "Merayoth" is a proper name.
[1CH.5.33] Bitterness bore AcommandedbyGod, and AcommandedbyGod bore Agoodbrother. [§]
merayot holid et-amarya va-amarya holid et-achituv
merayot means ‘bitterness’ or ‘rebellions.’ holid means ‘brought forth’ or ‘bore.’ et is a grammatical marker indicating a definite direct object. amarya means ‘said by God’ or ‘commanded by God.’ achituv means ‘brother of good’ or ‘good brother.’ This verse is a genealogical statement indicating lineage.
[1CH.5.34] And Achituv brought forth Tzadok, and Tzadok brought forth Achimaatz. [§]
Va-achituv holid et-Tzadok ve-Tzadok holid et-Achimaatz.
This verse describes a lineage. "Va-achituv" means "and Achituv". "Holid" means "brought forth" or "begat". "Et" is a particle that marks the direct object. "Tzadok" is a proper name. "Ve" means "and". "Achimaatz" is another proper name.
[1CH.5.35] And Akhimaatz bore Azarya, and Azarya bore Yokhanan. [§]
Va-akhimaatz holid et-Azarya va-Azarya holid et-Yokhanan.
This verse describes a genealogy. "Va" means "and". "Akhimaatz" is a proper name. "Holid" means "bore" or "brought forth". "Et" is a grammatical particle indicating a direct object. "Azarya" is a proper name. "Yokhanan" is a proper name.
[1CH.5.36] And Yochanan birthed Azaryah, he who served as priest in the house that Solomon built in Jerusalem. [§]
ve-yochanan holid et-azaryah hu asher kehen babayit asher bana shlomo birushalayim.
This verse describes the lineage of priests. "Ve-yochanan" means "and Yochanan". "Holid" means "birthed" or "had". "Et-azaryah" indicates "Azaryah". "Hu asher kehen" means "he who served as priest". "Babayit asher bana shlomo" means "in the house that Solomon built". "Birushalayim" means "in Jerusalem".
[1CH.5.37] And Azaryah begat Amaryah, and Amaryah begat Achituv. [§]
Va-yo-led A-zar-yah et-A-mar-yah, va-A-mar-yah ho-lid et-A-chi-toov.
This verse describes a lineage. 'Va-yo-led' means 'and he begat'. 'Et' is a grammatical particle marking the direct object. 'Ho-lid' also means 'he begat'. The names are A-zar-yah, A-mar-yah, and A-chi-toov.
[1CH.5.38] And Achituv brought forth Tzadok, and Tzadok brought forth Shalum. [§]
Va-achituv holid et-Tzadok ve-Tzadok holid et-Shalum.
This verse describes a lineage. "Va-achituv" means "And Achituv". "Holid" means "brought forth" or "begat". "Et" is a grammatical particle marking the definite direct object. "Tzadok" is a proper name. "Ve" means "and". "Shalum" is a proper name.
[1CH.5.39] And Shalum brought forth Chilkiyah, and Chilkiyah brought forth Azaryah. [§]
v'shalum holid et-chilkiyah v'chilkiyah holid et-azaryah.
This verse describes a genealogy. 'v'shalum' means 'and Shalum'. 'holid' means 'brought forth' or 'begat'. 'et' is a grammatical particle indicating the direct object. 'chilkiyah' is a proper name, 'Chilkiyah'. 'v'chilkiyah' means 'and Chilkiyah'. 'azaryah' is a proper name, 'Azaryah'.
[1CH.5.40] And Azaryah fathered S'rayah, and S'rayah fathered Y'hozadak. [§]
Va'azaryah holid et-S'rayah u-S'rayah holid et-Y'hozadak.
This verse describes a lineage, stating that Azaryah fathered S'rayah, and S'rayah fathered Y'hozadak. 'Et' is a grammatical marker indicating a definite direct object. 'Va' is a conjunction meaning 'and'. 'Holid' means 'fathered' or 'begot'.
[1CH.5.41] Jehoiachin went in the exiles that Yahveh brought about concerning Judah and Jerusalem by the hand of Nebuchadnezzar. [§]
Vihotsadak halakh behaglot Yahveh et-Yehudah viYerushalayim beyad Nevukhadnetsar.
This verse describes the exile of Judah and Jerusalem at the hand of Nebuchadnezzar, attributing this action to Yahveh. ‘Vihotsadak’ is a proper name, likely Jehoiachin. ‘Halakh’ means ‘walked’ or ‘went,’ but in this context implies being led into exile. ‘Behaglot’ relates to exile or deportation. ‘Et’ is a grammatical marker indicating the direct object. ‘Beyad’ means ‘by the hand of’ or ‘through the agency of.’
1CH.6
[1CH.6.1] The sons of Levi are Gershom, Kehat, and Merari. [§]
bnei levi gershom kehat umerari
bnei means "sons". levi is a proper noun, the name of a person. gershom, kehat, and merari are also proper nouns, names of people. "u" means "and". Therefore, the verse lists the sons of Levi, naming Gershom, Kehat, and Merari.
[1CH.6.2] And these are the names of the sons of Gershom, to sons and Shimei. [§]
veh-eh-leh shmoh-t benee-ger-shom livnee veshimee
This verse lists the names of Gershom's sons. 'Veh-eh-leh' means 'and these'. 'Shmoh-t' means 'names'. 'Benee' means 'sons of'. 'Livnee' means 'to sons'. 'Veshimee' means 'and Shimei'.
[1CH.6.3] And the sons of Kehat are Amram and Yizhar and Chevron and Uzziel. [§]
u-ve-nei ke-hat am-ram ve-yiz-har ve-hev-ron ve-uz-zee-el.
This verse lists the sons of Kehat. 'U-ve-nei' means 'and the sons of'. 'Kehat' is a proper noun, a name. 'Amram', 'Yizhar', 'Chevron', and 'Uzziel' are also proper nouns, names of individuals. The 've' conjunction means 'and'.
[1CH.6.4] The sons of Merari are Mahli and Mushi. And these are the families of the Levites to their fathers. [§]
bə-nê mərārî maḥlî ū-mûšî wə-’êlleh mišpəḥôt haləwî la-’ăḇôtêhem.
This verse lists the families descended from Merari, a son of Levi. "Bə-nê" means "sons of". "Mərārî" is a proper name. "Maḥlî" and "Mûšî" are also proper names, likely the names of founders of families. "wə-’êlleh" means "and these". "mišpəḥôt" means "families". "haləwî" refers to the Levites, descendants of Levi. "la-’ăḇôtêhem" means "to their fathers" or "according to their ancestral lines".
[1CH.6.5] To Gershom, to my son, his son is Jachath, his son is Zimmah, his son. [§]
le-ger-shom li-v-nee ve-no ya-chat ve-no zi-mah ve-no.
This verse lists the sons of Gershom. 'Le' means 'to' or 'for'. 'Ger-shom' is a proper name. 'Li-v-nee' means 'to my son'. 'Ve-no' means 'and his son'. 'Ya-chat' and 'Zi-mah' are proper names. The structure is a listing of descendants.
[1CH.6.6] Yoach son of, Ido son of, Zerach son of, Yeatray son of. [§]
Yoach beno, Ido beno, Zerach beno, Yeatray beno.
This verse lists a series of names followed by 'beno', which means 'his son'. Each name is a proper noun, likely representing a descendant. We will translate 'beno' as 'son of'.
[1CH.6.7] The sons of Kehath: Amminadav his son, Korach his son, Asir his son. [§]
bnei kehath amminadav beno korach beno asir beno
This verse lists a lineage. 'Bnei' means 'sons of'. 'Kehath' is a proper noun, a name. 'Amminadav' is a proper noun, a name. 'Beno' means 'his son'. 'Korach' is a proper noun, a name. 'Asir' is a proper noun, a name.
[1CH.6.8] God possesses his son and he adds his son and prisoner his son. [§]
Elkana beno veEvyasaf beno veAssir beno
Elkana means "God has possessed". Beno means "his son". Evyasaf likely means "he adds". Assir means "prisoner" or "bound". The verse lists the sons of someone, using the possessive pronoun 'my' is implied.
[1CH.6.9] Instead of his son, Uri'el his son, Uzziyah his son, and Sha'ul his son. [§]
tachat beno Uri'el beno Uzziyah beno v'Sha'ul beno
This verse lists a genealogy. 'Tachat' means 'instead of' or 'in place of'. 'Beno' means 'his son'. 'Uri'el' is a name meaning 'my light is God'. 'Uzziyah' means 'my strength is Yahveh'. 'Sha'ul' means 'asked for'. The 'v' is a conjunction meaning 'and'.
[1CH.6.10] And the sons of God are Amsai and Achimot. [§]
uvenei elkana amsai vaachimot
This verse lists the sons of Elkanah. 'Uvenei' means 'and the sons of'. 'Elkana' is a proper noun, a person's name. 'Amsai' and 'Achimot' are also proper nouns, names of Elkanah's sons. The 'va' is a conjunction meaning 'and'.
[1CH.6.11] Elkana, sons of Elkana, Tzofay his son, and Nachath his son. [§]
Elkana bene Elkana tzofay beno venachat beno.
This verse consists of names and possessive relationships. 'Elkana' is a personal name. 'bene' means 'sons of'. 'tzofay' is a personal name. 'beno' means 'his son'. 'venachat' means 'and Nachath'.
[1CH.6.12] My God is Father, his son, God has compassion, his son, God has possessed, his son. [§]
Eli'av beno Yeroham beno Elkanah beno.
This verse lists a genealogy – a series of familial relationships. 'Eli'av' means 'My God is Father'. 'Beno' means 'his son'. 'Yeroham' means 'God has compassion'. 'Elkanah' means 'God has possessed'. The verse simply states the relationship between these individuals, listing each as the son of the previous one.
[1CH.6.13] And the sons of Samuel, the firstborn and the second, and Abijah. [§]
oo-ve-nee shmu-el ha-be-chor va-she-nee va-a-vee-ah
This verse lists the sons of Samuel. 'Benei' means 'sons of'. 'Shmuel' is the name Samuel. 'Ha-bechor' means 'the firstborn'. 'Va' means 'and'. 'She-nee' means 'second'. 'A-vee-ah' is a proper name, Abijah.
[1CH.6.14] The sons of Merari: Mahli, his son Livni, his son Shimei, his son Uzah. [§]
bə·nê mərā·rî maḥ·lî liv·nî bənô šim·‘î bənô ‘ū·zāh bənô.
This verse lists the descendants of Merari within the Levite families. 'Bə·nê' means 'sons of', indicating lineage. 'Mərā·rî' is a proper noun, a family name. 'Maḥ·lî' and 'Liv·nî' are also proper nouns, names of descendants. 'Bənô' means 'his son'. 'Šim·‘î' and '‘ū·zāh' are further proper nouns, descendants’ names. The structure is a series of 'son of' relationships, tracing the line of descent.
[1CH.6.15] Shimeah, his son was Chaggiyah, his son was Asayah. [§]
Shime-ah beno Chag-gi-yah beno As-ah-yah beno.
This verse lists a genealogy, specifically three generations of men. 'Shimeah' is a proper name, meaning 'heard'. 'Beno' is a word meaning 'his son'. 'Chaggiyah' is another proper name, related to the word for 'festive' or 'celebrate'. 'Asayah' is yet another proper name, related to the word for 'made' or 'do'. The 'p' at the end is a verse marker and doesn't have translational meaning.
[1CH.6.16] And these are those whom David appointed to lead worship with song at the house of Yahveh, from the time the Ark rested. [§]
ve-elleh asher he'emid david al-yedei shir beit Yahveh mimmenochah haaron.
This verse describes those David appointed to lead worship with song at the house of Yahveh, specifically those responsible from the time the Ark rested. 'Veleh' means 'and these'. 'Asher' means 'who' or 'which'. 'He'emid' means 'he established' or 'he appointed'. 'Al-yedei' means 'by means of' or 'by the hand of'. 'Shir' means 'song' or 'singing'. 'Beit Yahveh' means 'the house of Yahveh'. 'Mimmenochah' means 'from the time of rest' or 'from when it rested'. 'Haaron' means 'the Ark'.
[1CH.6.17] And there were singing Levites before the tabernacle, the tent of meeting, in song, until the daughters of Solomon built the house of Yahveh in Jerusalem. And they stood according to their appointed duties in their service. [§]
vayihyu mesharitim lifnei mishkan ohel moed bashir ad benot shlomo et beit Yahveh birushalayim vayyamdu kemishpatam al avodatam
This verse describes the Levites serving before the tent of meeting in song, until Solomon built the house of Yahveh in Jerusalem. They then continued their service according to their appointed duties. 'Mesharitim' refers to singing Levites, 'mishkan' is tent/tabernacle, 'ohel moed' means tent of meeting, 'benot shlomo' literally means 'daughters of Solomon' but refers to the period until the reign of Solomon, 'Yahveh' is the proper name of God, and 'kemishpatam' means according to their judgements/appointed duties.
[1CH.6.18] And these are those who stand, and their sons, from the sons of the Qahathites: Heman the singer, son of Joel, son of Samuel. [§]
ve-elleh ha-omdim ubnehem mibnei ha-qhati heyman ha-mashoreir ben-yoel ben-shmuel
This verse lists individuals and their lineage. "elleh" means "these". "ha-omdim" means "the standing" or "those who stand". "ubnehem" means "and their sons". "mibnei" means "from the sons of". "ha-qhati" refers to the descendants of Qahat, a Levite clan. "heyman" is a proper name. "ha-mashoreir" means "the singer" or "the psalmist". "ben" means "son of". "yoel" and "shmuel" are proper names.
[1CH.6.19] The son of Elkana, the son of Yerocham, the son of Eli'el, the son of Toach. [§]
ben-Elkana ben-Yerocham ben-Eli'el ben-Toach
This verse lists a genealogy, stating a person is the son of Elkana, who is the son of Yerocham, who is the son of Eli'el, who is the son of Toach. 'Ben' simply means 'son of'. Each name preceding 'ben' is a proper noun representing a person's name. 'Elkana', 'Yerocham', 'Eli'el', and 'Toach' are all theophoric names, meaning they contain the name of God ('El').
[1CH.6.20] Son of Tsiph, son of God-established, son of grasping, son of bearing. [§]
ben-tsiph ben-elkanah ben-mahat ben-amashai
This verse lists a genealogy, a series of ancestors. Each 'ben' means 'son of'. 'Tsiph', 'Elkanah', 'Mahat', and 'Amashai' are proper names. This verse simply lists the lineage: son of Tsiph, son of Elkanah, son of Mahat, son of Amashai.
[1CH.6.21] Son of Elkana, son of Yoel, son of Azaryah, son of Tzfanya. [§]
ben-Elkana ben-Yoel ben-Azaryah ben-Tzfanya
This verse lists a lineage, using the word 'ben' which means 'son of'. Each name is connected by this term. Elkana, Yoel, Azaryah, and Tzfanya are all proper names.
[1CH.6.22] Son of Tachat, son of Asir, son of Evyasahf, son of Korach. [§]
ben-tachat ben-asir ben-evyasahf ben-korach
This verse lists a genealogy, naming four successive descendants. "Ben" means "son". "Tachat", "Asir", "Evyasahf", and "Korach" are all proper names of individuals. The structure is simply 'son of [name]', repeated four times.
[1CH.6.23] The son of Yitzhar, the son of Kehat, the son of Levi, the son of Yisrael. [§]
ben-yitzhar ben-kehat ben-levi ben-yisrael
This verse lists a lineage, specifically stating 'son of' relationships. 'Ben' means 'son'. Yitzhar, Kehat, Levi, and Yisrael are proper names, representing individuals in the lineage. This verse is stating the ancestry of someone as being the son of Yitzhar, who was the son of Kehat, who was the son of Levi, who was the son of Yisrael.
[1CH.6.24] And his brother Asaf, who stands at his right hand, Asaf son of Berechiah son of Shimeah. [§]
ve-achiv Asaf ha-omed al-yemino Asaf ben-Berechiah ben-Shimeah.
This verse introduces Asaf, the brother of someone previously mentioned, who stands at the right hand of that person. It then specifies Asaf’s lineage: son of Berechiah, son of Shimeah.
[1CH.6.25] Son of Mikhael, son of Baaseiyah, son of Malkiyah. [§]
ben-mikhael ben-baaseiyah ben-malkiyah
This verse lists a genealogy, specifically three successive ancestors. "Ben" means "son of". Mikhael, Baaseiyah, and Malkiyah are proper names. There are no references to God in this verse, so there are no divine names to translate.
[1CH.6.26] Son of Etnee, son of Zerach, son of Adayah. [§]
ben-etnee ben-zerach ben-adayah
This verse consists of a series of phrases, each meaning 'son of'. 'Ben' is the word for 'son'. 'Etnee', 'Zerach', and 'Adayah' are all proper names. The verse lists a genealogy, showing a lineage through three generations.
[1CH.6.27] Son of Eitan, son of Zimah, son of Shimei. [§]
ben-eitan ben-zimah ben-shimei
This verse lists a genealogy, specifically a line of descendants. Each 'ben' means 'son of'. Eitan, Zimah, and Shimei are personal names. There is no mention of God in this verse.
[1CH.6.28] The son of Yahhat, the son of Gershom, the son of Levi. [§]
ben-yahhat ben-gershom ben-levi
This verse lists a lineage. "Ben" means "son of". "Yahhat" is a personal name. "Gershom" is a personal name. "Levi" is a personal name. The verse simply states the son of Yahhat, the son of Gershom, the son of Levi.
[1CH.6.29] And the descendants of Merari, their brothers, were on the left side. Eitan, son of Kish, son of Abdi, son of Malluch. [§]
oo-ve-nee me-rar-ree akh-hey-hem al-ha-se-mo-ol ee-tan ben-kee-shee ben-av-dee ben-mal-look
This verse lists descendants of Merari within the Levite families. 'Benei' means 'sons of' or 'descendants of'. 'Merari' is a proper noun, a family name. 'Akheyhem' means 'their brothers' implying those of the same Levite lineage. 'Al-ha-semol' means 'on the left side' which refers to their position in the camp arrangement. The rest of the verse lists a lineage: 'Eitan son of Kish, son of Abdi, son of Malluch'.
[1CH.6.30] The son of Khashavyah, the son of Amatsyah, the son of Khilkiyah. [§]
ben-khashavyah ben-amatsyah ben-khilkiyah
This verse consists of a series of genealogical connections, literally meaning 'son of, son of, son of'. 'Ben' means 'son'. 'Khashavyah', 'Amatsyah', and 'Khilkiyah' are proper names.
[1CH.6.31] The son of Amtsi, the son of Bani, the son of Shamer. [§]
ben-amtsi ben-bani ben-shamer
This verse lists a genealogy, stating a person is the son of Amtsi, who is the son of Bani, who is the son of Shamer. 'Ben' means 'son'.
[1CH.6.32] The son of Machli, the son of Mushi, the son of Merari, the son of Levi. [§]
Ben-Machli Ben-Mushi Ben-Merari Ben-Levi
This verse lists a lineage. Each 'Ben' means 'son of'. Machli, Mushi, Merari and Levi are proper names. This verse simply lists the ancestors of someone, indicating they were the son of Machli, who was the son of Mushi, who was the son of Merari, who was the son of Levi.
[1CH.6.33] And their brothers, the Levites, are assigned to all the work of the tabernacle, house of the Gods. [§]
va-acheihem ha-leviyim netunim le-chol-avodat mishkan beit ha-eloheim
This verse describes the Levites and their duties. 'Va-acheihem' means 'and their brothers'. 'Ha-leviyim' means 'the Levites'. 'Netunim' means 'are assigned'. 'Le-chol-avodat' means 'to all the work of'. 'Mishkan' means 'the tabernacle'. 'Beit' means 'house of'. 'Ha-eloheim' means 'the Gods'.
[1CH.6.34] And Aaron and his sons were offering incense upon the altar of the burnt offering and upon the altar of incense, for all the work of holiness, the most holy things, and to make atonement for Israel, according to all that Moses, the servant of the Gods, commanded. [§]
ve-aharon uvanav maktirim al-mizbach ha'olah ve'al-mizbach ha'qetoret lekhol melechet qodesh ha'qodashim ulekhaper al-yisrael kekhol asher tzivah mosheh eved ha'elohim.
This verse describes Aaron and his sons offering incense on the altar of burnt offering and the altar of incense, performing all holy work of the most holy things, and making atonement for Israel according to all that Yahveh commanded Moses, the servant of the Gods.
[1CH.6.35] And these are the sons of Aaron: Eleazar his son, Phinehas his son, and Abishua his son. [§]
ve-elleh benei aharon eleazar beno pinhas beno avishua beno
This verse lists the descendants of Aaron. 've-elleh' means 'and these'. 'benei' means 'sons of'. 'aharon' is Aaron’s name. 'eleazar' is Eleazar’s name. 'beno' means 'his son'. 'pinhas' is Phinehas’s name. 'avishua' is Abishua’s name.
[1CH.6.36] Bukki is my son, Uzzi is my son, Zerachyah is my son. [§]
Bukki beno uzzi beno zerachyah beno.
This verse consists of a series of repetitions. "Bukki", "Uzzi", and "Zerachyah" are all proper names, likely of men. "Beno" means "my son". Therefore, the verse states three times that someone is the son of a named man. The possessive pronoun 'my' is implied with 'beno'.
[1CH.6.37] Bitter, his son, is Amarayah, his son, is Achituv, his son. [§]
Meryot beno Amarayah beno Achituv beno.
This verse lists a genealogy, specifically a line of descendants. "Meryot" is a proper name, meaning 'bitter'. "beno" means 'his son'. "Amarayah" is a proper name meaning 'Yahveh has said'. "Achituv" is a proper name meaning 'brother of goodness'. The repetition of 'beno' indicates 'son of' between each name.
[1CH.6.38] Tsadoq, his son Akhimeatz. [§]
Tsadoq beno Akhimeatz beno.
This verse lists names and familial relationships. 'Tsadoq' is a proper noun, a name. 'Beno' means 'his son'. 'Akhimeatz' is another proper noun, a name. Therefore, the verse lists two individuals and states their father-son relationship to each other.
[1CH.6.39] And these are their settlements for their allotments within their boundaries, to the sons of Aaron, to the family of the Qhati, for to them was the lot. [§]
ve'elleh moshvotehem letirotahm bigvulahm livnei aharon le'mishpachat haqhati ki lahem hayah hagoral
This verse describes the settlements allotted to the families of Aaron, specifically the family of the Qhati. 'Moshvotehem' refers to their settlements or dwelling places. 'Tirotahm' means their allotments or portions. 'Bigvulahm' means within their boundaries. 'Livnei Aharon' means to the sons of Aaron, and 'le'mishpachat haqhati' means to the family of the Qhati. The phrase 'ki lahem hayah hagoral' means 'for to them was the lot', implying that the lot fell to them.
[1CH.6.40] And they gave to them Hebron in the land of Judah, and its surroundings surrounding it. [§]
vayitnu lahem et chevron be'eretz yehudah ve'et migrasheiha sevivoteiha
This verse describes the giving of Hebron to someone. 'Vayitnu' means 'and they gave'. 'Lahem' means 'to them'. 'Et chevron' means 'Hebron'. 'Be'eretz yehudah' means 'in the land of Judah'. 'Ve'et migrasheiha' means 'and its surroundings'. 'Sevivoteiha' means 'surrounding it'.
[1CH.6.41] And the field of the city, and her courtyards, they gave to Caleb, son of Jephunneh. [§]
ve'et-s'deh ha'ir ve'et-chatzereiha natnu l'chalev ben-yifuneh.
This verse describes the giving of fields and courtyards to Caleb, son of Jephunneh. ‘Ve’et’ means ‘and’. ‘S’deh’ means ‘field’. ‘Ha’ir’ means ‘the city’. ‘Chatzereiha’ means ‘her courtyards’. ‘Natnu’ means ‘they gave’. ‘L’chalev’ means ‘to Caleb’. ‘Ben’ means ‘son of’. ‘Yifuneh’ is a proper name.
[1CH.6.42] And to the sons of Aaron they gave the cities of refuge: Chevron and Livnah and their territories, and Yatir and Eshtemoa and their territories. [§]
v'liv'nei aharon natnu et arei hamiklat et chevron v'et livnah v'et migrasheiha v'et yatir v'et eshtemoa v'et migrasheiha.
This verse details the allocation of cities of refuge to the sons of Aaron. 'B'nei Aharon' means 'sons of Aaron.' 'Natnu' means 'they gave.' 'Arei hamiklat' means 'cities of refuge.' 'Et' is an untranslatable particle marking a definite object. 'Chevron' and 'Livnah' are place names. 'Migrasheiha' means 'their pastures/territories.' 'Yatir' and 'Eshtemoa' are place names.
[1CH.6.43] And its strength and its courts, the sanctuary and its courts. [§]
ve'et khil'zeh ve'et mig'rasheha et devir ve'et mig'rasheha
This verse refers to the strength and courts of both the sanctuary and its courts. 'Khil'zeh' refers to the strength or power of something. 'Mig'rasheh' means 'courts' or 'open spaces'. 'Devir' is the sanctuary or inner shrine. The 've'et' construction is a common Hebrew grammatical structure signifying 'and' followed by a direct object marker. The repetition of 'mig'rasheha' emphasizes both the sanctuary and its surrounding open spaces.
[1CH.6.44] And the Ashan, and its open spaces, and the house of the sun, and its open spaces. [§]
ve'et 'ashan ve'et migrasheha ve'et beit shemesh ve'et migrasheha.
This verse lists possessions that are being taken as plunder or are being designated as belonging to someone. ‘ashan is a place name, ‘migrasheha’ means ‘its open spaces’ or ‘its pastures’, ‘beit shemesh’ is ‘house of the sun’, and ‘migrasheha’ is again ‘its open spaces’ or ‘its pastures’. ‘ve’et’ functions as ‘and’ with a direct object marker. The final character is a verse marker.
[1CH.6.45] From the staff of Benjamin, Gebah and its territories, and Alemeth and its territories, and Anatoth and its territories, all their cities, thirteen cities according to their families. [§]
oomimatteh binjamin et-gevah ve'et-migrasheha ve'et-alemeth ve'et-migrasheha ve'et-anatoth ve'et-migrasheha kal-areheihem shlosh-esreh ir bemishpachothehem.
This verse lists cities and their surrounding territories belonging to the tribe of Benjamin. 'oomimatteh binjamin' means 'from the staff of Benjamin'. 'et' is a direct object marker. 'gevah', 'alemeth', and 'anatoth' are city names. 'migrasheha' means 'its territories' or 'its pastures'. 'kal-areheihem' means 'all their cities'. 'shlosh-esreh ir' means 'thirteen cities'. 'bemishpachothehem' means 'according to their families'.
[1CH.6.46] And to the sons of Kehat, the remainder from the family of the tribe from half the tribe of Half-Manasseh, cities were given by lot, ten cities. [§]
ve-liv-nei ke-hat ha-no-ta-rim mi-mish-pa-chat ha-ma-teh mi-ma-chatzit ma-teh chazi me-nas-sheh ba-go-ral a-rim a-ser.
This verse concerns the allocation of cities to the remaining descendants of Kehat, a family within the tribe of Manasseh. The cities were assigned by lot. 'Kehat' refers to a specific family line of Levites. 'Manasseh' is one of the twelve tribes of Israel. The 'lot' refers to a method of divine selection, often involving casting lots or drawing straws.
[1CH.6.47] And to the descendants of Gershom, to their families, were given cities from the tribe of Issachar and from the tribe of Asher and from the tribe of Naphtali and from the tribe of Manasseh in Bashan, thirteen cities. [§]
ve-liv-nei ger-shom le-mish-pe-cho-tam mi-ma-teh yis-a-schar u-mi-ma-teh a-sher u-mi-ma-teh naf-ta-li u-mi-ma-teh me-nas-sheh ba-ba-shan a-rim shlo-sh es-reh.
This verse details the cities given to the descendants of Gershom from the tribes of Issachar, Asher, Naphtali, and Manasseh, specifically those in the region of Bashan. 'Livnei' means 'to the sons of' or 'to the descendants of.' 'Mishpechotam' means 'their families.' 'Mateh' means 'tribe.' 'Arim' means 'cities.' 'Shlosh esreh' means 'thirteen'.
[1CH.6.48] To the sons of Merari, to their families, from the tribe of Reuben and from the tribe of Gad and from the tribe of Zebulun, by lot, twelve cities. [§]
livnei merari le mishpechotam mimatteh reuben umimatteh gad umimatteh zebulun bagoral arim sh'teim esreh.
This verse details the allotment of cities to the families of the Merarites from the tribes of Reuben, Gad, and Zebulun by lot. "livnei" means "to the sons of", "merari" is a proper name, "le mishpechotam" means "to their families", "mimatteh" means "from the tribe of", "reuben", "gad", and "zebulun" are proper names of tribes, "bagoral" means "by lot", "arim" means "cities", "sh'teim esreh" means "twelve".
[1CH.6.49] And the sons of Israel gave to the Levites the cities and their territories. [§]
va-yit-nu ben-ei yis-ra-el la-le-vim et ha-a-rim ve-et mig-rash-ei-hem.
This verse describes the Israelites giving cities and their surrounding territories to the Levites. 'Ben-ei' means 'sons of', thus 'sons of Israel' is 'Israelites'. 'La-le-vim' means 'to the Levites'. 'Et' is a grammatical marker indicating the direct object. 'Ha-a-rim' means 'the cities'. 'Ve-et mig-rash-ei-hem' means 'and their territories'.
[1CH.6.50] And they gave by lot from the tribe of the descendants of Judah, and from the tribe of the descendants of Simeon, and from the tribe of the descendants of Benjamin, these cities which they will call by names. [§]
va-yit-nu vag-gor-al mi-ma-teh benei-ye-hu-dah u-mi-ma-teh benei-shim-e-on u-mi-ma-teh benei-bin-ya-min et ha-ar-im ha-eleh asher yik-reu et-hem be-she-mot.
This verse describes the allotment of cities by lot to the tribes of Judah, Simeon, and Benjamin. 'Vayitnu' means 'and they gave'. 'Bagoral' means 'by lot'. 'Mimatteh' means 'from the tribe of'. 'Benei' means 'sons of' or 'descendants of'. 'Ha-arim ha-eleh' means 'these cities'. 'Asher yikreu' means 'which they will call'. 'Et-hem' means 'them'. 'Be-shemot' means 'by names'.
[1CH.6.51] And from the families of the sons of Kehat, it was that the cities of their boundaries were from the tribe of Ephraim. [§]
oo-mee-mish-peh-chot ben-ay keh-hat va-yhee ah-ray gev-oo-lahm mee-mah-teh eh-frah-eem.
This verse details the cities belonging to the families of the sons of Kehat. The structure is a narrative describing territorial boundaries. 'Mishpechot' is families, 'bnei' is sons of, 'Kehat' is a proper noun representing a family line, 'vayehi' is 'and it was', 'arei' is cities, 'gevulam' is their boundaries, 'mimatteh' is from the tribe of, and 'Ephraim' is a proper noun representing a tribe.
[1CH.6.52] And they gave to them the cities of refuge, Shechem and its territories in the mountain of Ephraim, and Gezer and its territories. [§]
va-yit-nu la-hem et-a-rei ha-mik-lat et-shkhem ve-et-mig-ra-she-ha be-har ef-raim ve-et-ge-zer ve-et-mig-ra-she-ha
This verse describes the giving of cities of refuge. "Vayittnu" means "and they gave". "Lahem" means "to them". "Et-arei ha-miklat" means "the cities of refuge". "Et-shkhem" means "Shechem". "Ve-et-migrasheha" means "and its territories". "Be-har Efrayim" means "in the mountain of Ephraim". "Ve-et-Gezer" means "and Gezer". "Ve-et-migrasheha" means "and its territories".
[1CH.6.53] And Yakmeam, and its fields, and the house of Horon, and its fields. [§]
ve'et-yakme'am ve'et-migrasheha ve'et-beit-horon ve'et-migrasheha
This verse lists locations. 'Ve'et' is a conjunction meaning 'and'. 'Yakmeam' is a place name. 'Migrasheha' means 'its fields' or 'its open country'. 'Beit-horon' is a place name meaning 'house of Horon'. The repetition of 've'et-migrasheha' means 'and its fields' again.
[1CH.6.54] And Ayalon and its pasturelands, and Gat-Rimmon and its pasturelands. [§]
ve'et-ayalon ve'et-migrasheha ve'et-gat-rimmon ve'et-migrasheha.
This verse lists several places. 'Ayalon' and 'Gat-Rimmon' are place names. 'Migrasheha' refers to the open country or pasturelands belonging to each of those places. The 've'et' construction is a conjunction indicating 'and' followed by a definite article, marking each place as a specific location.
[1CH.6.55] And from the half of the tribe of Manasseh, were given the territories of Aner and its pastures, and the territories of Bileam and its pastures, to the family of the descendants of Kehat who remained. [§]
u-mi-ma-cha-tzit ma-teh me-nas-sheh et-a-ner ve-et mig-ra-she-ha ve-et bil-am ve-et mig-ra-she-ha le-mish-pa-chat liv-nei ke-hat ha-no-ta-rim.
This verse describes the allocation of territories to the families descended from Kehat, a son of Levi. Specifically, it details the assignment of land from the half of the territory of Manasseh to the families of Aner and Bileam. ‘Half of the staff/tribe of Manasseh’ refers to a portion of land allocated to the Levites from the tribe of Manasseh. ‘Migrash’ means territories or pastures.
[1CH.6.56] To the sons of Gershom, from the family of half the tribe of Manasseh, they gave Golan in Bashan and its territories, and Ashtaroth and its territories. [§]
livnei gershom mimishpachat chatzi mateh menashe et golan babashan veet migrasheha veet ashtarot veet migrasheha.
This verse details the allotment of land to the descendants of Gershom from the half-tribe of Manasseh. Specifically, it names the cities of Golan in Bashan and their surrounding territories, as well as Ashtaroth and its territories. 'livnei' means 'to the sons of', 'gershom' is a proper noun (the name of a person), 'mimishpachat' means 'from the family of', 'chatzi' means 'half', 'mateh' means 'tribe', 'menashe' is a proper noun (the name of a person), 'et' is a direct object marker, 'golan' is a proper noun (the name of a city), 'babashan' means 'in Bashan', 'veet' means 'and', 'migrasheha' means 'its territories', 'ashtarot' is a proper noun (the name of a city).
[1CH.6.57] And from the tribe of Issachar, Kedesh and its territories, and Davrat and its territories. [§]
u-mi-ma-teh yis-sah-khar et-keh-desh ve-et-mig-ra-sheh-ha et-dav-rat ve-et-mig-ra-sheh-ha
This verse lists territories associated with the tribe of Issachar. "Mateh" means 'tribe' or 'staff', referring to the lineage or territory of a tribe. "Yissachar" is the name of the tribe. "Et" is a grammatical particle marking the direct object. "Kedesh" and "Davrat" are place names, likely cities or towns. "Migrash" means pasture or territory. The construct state is used here, meaning the second noun is dependent on the first, and the "ha" at the end of "migrasheh" denotes possession or association.
[1CH.6.58] And the heights, and their open spaces, and their flocks, and their open spaces. [§]
ve'et-ra'mot ve'et-migrasheha ve'et-anam ve'et-migrasheha.
This verse describes possessions, specifically heights, their open spaces, their flocks, and their open spaces. 'Ve'et' is a conjunction meaning 'and' connecting objects. 'Ra'mot' means 'heights' or 'elevations'. 'Migrasheha' means 'their open spaces' or 'their pastures', with 'ha' being a possessive pronoun. 'Anam' means 'their flocks'. The final 'migrasheha' repeats the previous idea of 'their open spaces'.
[1CH.6.59] And from the tribe of Asher, dominion and its pasture lands, and Avdon and its pasture lands. [§]
u'mimatteh asher et-mashal ve'et-migrasheha ve'et-avdon ve'et-migrasheha
This verse describes the inheritance allotted to the tribe of Asher. 'Matteh' means 'tribe' or 'staff', referring to the lineage. 'Asher' is a proper noun, the name of the tribe. 'Et' is a grammatical particle marking a definite direct object. 'Mashal' means 'dominion' or 'rule'. 'Migrasheha' means 'its pasture lands' or 'its open country'. 'Avdon' is a proper noun, a location within the inheritance of Asher. The structure indicates that both 'Mashal' and 'Avdon' with their respective 'migrasheha' (pasture lands) were included in the territory given to Asher.
[1CH.6.60] And its laws, and her open fields, and its street, and her open fields. [§]
ve’et-chukokiv ve’et-migrasheha ve’et-rechov ve’et-migrasheha
This verse describes portions of land. 'chukokiv' refers to its laws or statutes, which in this context likely means boundaries or divisions. 'migrasheha' means her open fields or pastures, appearing twice. 'rechov' means its street or open space. The 've’et' construction is a conjunction meaning 'and' followed by the direct object marker. The verse is listing parts of a city or territory.
[1CH.6.61] And from the tribe of Naphtali, Kedesh in Galilee and its territories, and Hammon and its territories, and Kiryatayim and its territories. [§]
oo-mee-mah-teh naf-tah-lee et-keh-desh bah-gah-leel veh-et-meeg-rah-sheh-ah veh-et-ham-mon veh-et-meeg-rah-sheh-ah veh-et-kee-rya-tah-yeem veh-et-meeg-rah-sheh-ah.
This verse lists cities and their surrounding territories belonging to the tribe of Naphtali. 'Matah' means 'tribe of', 'Kedesh' is a city name, 'bagaleel' refers to the region of Galilee, 'migrashayha' means 'its territories', 'Hammon' is a city name, 'Kiryatayim' is a city name.
[1CH.6.62] To the sons of Merari who remained, from the tribe of Zebulun, belonged Rimmono and its pastures, and Tabor and its pastures. [§]
livnei merari hanotarim mimatteh zevulun et rimono veet migrasheha et tavor veet migrasheha.
This verse details the inheritance assigned to the remaining descendants of Merari from the tribe of Zebulun. Specifically, it lists the cities of Rimmono and Tabor, along with their surrounding pastures. 'Livnei' means 'to the sons of'. 'Hanotarim' means 'the remaining'. 'Mimatteh' means 'from the tribe of'. 'Et' is a grammatical marker indicating a definite direct object. 'Migrasheha' means 'its pastures'.
[1CH.6.63] And beyond the Jordan, Jericho, to the east of the Jordan, from the tribe of Reuben, is Betzer in the desert and its territories, and Yahatz and its territories. [§]
oo-may-eh-ver lee-yar-den yir-eh-kho lee-miz-rach hah-yar-den mee-mah-teh reh-oo-ben et-beh-tzer bah-mid-bar ve-et-mig-rah-sheh-ha ve-et-yah-hat-zah ve-et-mig-rah-sheh-ha
This verse describes locations east of the Jordan River, belonging to the tribe of Reuben. It specifically names Betzer and Yahatz, with their surrounding territories. ‘Ume’ever’ means ‘and beyond’. ‘Leyerden’ means ‘to the Jordan’. ‘L’mizrach’ means ‘to the east of’. ‘Mateh’ means ‘tribe’. ‘Et’ is a direct object marker. ‘Bamidbar’ means ‘in the desert’. ‘Migrash’ means ‘territory’ or ‘pasture’.
[1CH.6.64] And the eastern parts, and her pastures, and the appearance, and her pastures. [§]
ve’et-kedemot ve’et-migrasheha ve’et-meifa’at ve’et-migrasheha
This verse lists geographical locations, specifically boundaries or regions. ‘Kedemot’ refers to ‘eastern parts’ or ‘former regions’. ‘Migrasheha’ means ‘her pastures’ or ‘her open country’. ‘Meifa’at’ refers to ‘the appearance’ or ‘the outlet’. The repetition of ‘migrasheha’ indicates that each location has its own accompanying pastures or open country.
[1CH.6.65] And from the staff of Gad, the heights in Gilead and its pastures, and the double camps and its pastures. [§]
u-mi-ma-teh-gad et-ra-mot bag-il-ad ve-et mig-rash-ei-ha ve-et ma-cha-na-yim ve-et mig-rash-ei-ha.
This verse lists territories associated with the tribe of Gad. "Mateh" means "staff" or "tribe". "Gad" is the name of a tribe. "Ramot" means "heights" or "elevations". "Bagilad" is "in Gilead". "Migrasheiha" means "its pastures" or "its open country". "Machanayim" means "double camps".
[1CH.6.66] And Heshbon and its territories, and Ya’zeir and its territories. [§]
ve’et-cheshbon ve’et-migrasheha ve’et-ya’zeir ve’et-migrasheha.
This verse lists cities and their surrounding territories. “ve’et” means “and”. “cheshbon” is a place name. “migrasheha” means “its territories”. “ya’zeir” is another place name. The final “.” is a verse marker.
1CH.7
[1CH.7.1] And to the sons of Issachar, Tolah and Pua, Jashub and Shimron, are four. [§]
v'liv'nei yissaskhar toolah u'poo'ah yashiv v'shimmron arba'ah.
This verse lists the sons of Issachar. The names listed are Tolah, Pua, Jashub and Shimron. The 'v' at the beginning of the first word is a conjunction meaning 'and'. The structure is listing the names as offspring.
[1CH.7.2] The sons of Tolah were Uzi, Refayah, Reiel, Yahmai, Yibsam, and Shmuel. These were the heads of their ancestral houses, to Tolah, valiant warriors of strength, according to their generations. Their number in the days of David was twenty-two thousand and six hundred. [§]
uvene toh-lah' oo-zee vee-refa-yah vee-ree-el vee-yakh-mai vee-yiv-sam oo-shmu-el ra-shim le-beit-a-vo-tam le-toh-lah giv-bo-rei khay-il le-tol-do-tam mis-pa-ram bi-mei da-vid eh-ser-im oo-shna-yim a-lef ve-shesh me-ot.
This verse lists the heads of the families of Tolah, highlighting their strength and number during the time of David. 'Benei' means 'sons of' or 'descendants of'. 'Roshim' means 'heads' or 'chiefs'. 'Gibbori khayil' translates to 'warriors of strength' or 'valiant warriors'. The final portion details the numerical count of these warriors under David’s reign.
[1CH.7.3] And the sons of Uzi are Yizrahiah, and the sons of Yizrahiah are Michael, Obadiah, Joel, and Yishiyah, five heads altogether. [§]
oo-v’nay oo-zee yiz-rach-yah-ah oo-v’nay yiz-rach-yah mee-kah-el v’o-vad-yah v’yo-el yish-ee-yah cham-eesh-ah ra-sheem koo-lam.
This verse lists the descendants of Uzi. It details the sons of Yizrahiah, and then the sons of Yizrahiah, naming Michael, Obadiah, Joel, and Yishiyah. It concludes by stating that there were five leaders/heads in total.
[1CH.7.4] And upon them, according to their generations, to the house of their fathers, companies of the army of warfare, thirty and six thousand, because they multiplied women and children. [§]
Va'alehem l'toldotam l'beit avotam gdudei tzeva milchama shloshim v'shisha alef ki-hirbu nashim uvanim.
This verse describes the genealogy and military forces associated with various families. 'Va'alehem' means 'and upon them'. 'L'toldotam' means 'according to their generations'. 'L'beit avotam' means 'to the house of their fathers' or 'according to their ancestral houses'. 'Gdudei tzeva milchama' translates to 'companies of the army of warfare'. 'Shloshim v'shisha alef' means 'thirty and six thousand'. 'Ki-hirbu nashim uvanim' means 'because they multiplied women and children'.
[1CH.7.5] And their brothers, for all the families of Issachar, were warriors, eighty and seven thousand. They were counted in total. [§]
va-akheyhem le-kol mish-pekhot yissaskhar giborey khayal-im shmoneem ve-shiva'a elef hit-yakhsham lakol.
This verse describes the fighting men of the tribe of Issachar. "va-akheyhem" means "and their brothers." "le-kol" means "to all," or "for all." "mish-pekhot" means "families." "yissaskhar" is the name of the tribe, Issachar. "giborey khayal-im" means "heroes of armies", or simply "warriors". "shmoneem ve-shiva'a elef" means "eighty and seven thousand." "hit-yakhsham" means "they were registered" or "they were counted". "lakol" means "for all" or "in total".
[1CH.7.6] Benjamin, Belah, and Becher, and Jediael, are three. [§]
Bin-yah-min be-lah va-ve-ker vee-dee-ah-el shuh-loh-shah.
This verse lists the names of three sons. 'Bin-yah-min' means 'son of my right hand'. 'Be-lah' and 'Ve-ker' are names. 'Vee-dee-ah-el' means 'beloved of God'. 'Shuh-loh-shah' means three.
[1CH.7.7] And the sons of Bela were Etzvon, and Uzi, and Uzziel, and Yirimot, and Iri, five chiefs of fathers, mighty warriors. And they were registered, twenty-two thousand and thirty-four. [§]
u’v’nei Bela’ Etzvon u’Uzi u’Uzziel u’Yirimot ve’Iri chamisha rashei beit avot gibborei chayalaim ve’hityachsam esrim u’sh’naiim elef u’sh’loshim ve’arba’a.
This verse lists the descendants of Bela, specifically five clan chiefs who were mighty warriors. It then states the number of warriors descended from them.
[1CH.7.8] And the sons of Becher are Zemirah, and Yoash, and Eliezer, and Elyoeinai, and Amri, and Iremoh, and Aviyah, and Anatot, and Alamet. All of these are sons of Becher. [§]
uvene bacher zemirah veyoash veliezer velyoeinai veamri viremot vaaviyah vaanatot vealemet kol-ele bene-bacher.
This verse lists the sons of Becher. Each name is simply listed sequentially with 'and' connecting them. 'Bene' means 'sons of'. 'Kol-ele' means 'all these'.
[1CH.7.9] And they numbered according to their generations the heads of the houses of their fathers, heroes of the army, twenty thousand and two hundred. [§]
vehityakhsam letoldotam rashei beit avotam gibborei khayil esrim elef uma’atayim.
This verse describes the numbering and listing of leaders descended from the ancestral houses. 'Vehityakhsam' means 'and they were numbered'. 'Letoldotam' means 'according to their generations'. 'Rashei' means 'heads'. 'Beit avotam' means 'house of their fathers'. 'Gibborei khayil' means 'heroes of strength/army'. 'Esrim elef' means 'twenty thousand'. 'Uma’atayim' means 'and two hundred'.
[1CH.7.10] And the sons of Jediael were Bilhan, and the sons of Bilhan were Yaeesh and Benjamin and Ayhood and K’nahanah and Zaytan and Tarshish and Ahishahar. [§]
oo-v’nay yid-ee-ah-el bee-lahn oo-v’nay bee-lahn yay-eesh oo-v’nyah-meen v’ay-hood oo-kh’nah-ah-nah v’zay-tahn v’tar-sheesh vah-ah-hee-shah-har
This verse lists the descendants of Jediael. The structure is repetitive, stating 'and the sons of [name]' followed by a list of names. Each 'sons of' represents a generation or branch of the family tree. These are all proper names.
[1CH.7.11] All these are descendants of Yediy’ael, to the heads of families, mighty soldiers. Seven hundred and two hundred went out as an army to the war. [§]
kal-elleh beneh yediy'ael l'rashey ha'avot gibborei chayal'im shiv'ah-asah-v'mateyim yotzei tzava lam'milchamah.
This verse lists the descendants of Yediy'ael who were heads of families and mighty warriors. It specifies the number of soldiers who went to war. Each word is translated literally:
* kal – all
* elleh – these
* beneh – sons (descendants)
* yediy'ael – Yediy’ael (a proper name, likely meaning "God knows")
* l'rashey – to the heads of
* ha'avot – the fathers (families)
* gibborei – mighty ones (warriors)
* chayal'im – soldiers
* shiv'ah-asah – seven hundred
* v'mateyim – and two hundred
* yotzei – going out (those who went)
* tzava – army
* lam'milchamah – to the war
[1CH.7.12] And they were poured out and covered, people of the city, darkened people of another. [§]
v'shufim v'chufim b'nei ir chushim b'nei acher
This verse describes people being poured out and covered. 'Shufim' and 'chufim' are both passive participle forms suggesting being poured or covered. 'B'nei ir' means 'sons of the city' or 'people of the city'. 'Chushim' is a noun meaning darkened or obscured. 'B'nei acher' means 'sons of another' or 'people of another'.
[1CH.7.13] The sons of Naphtali are Yachz’iel, and Guni, and Yetzer, and Shalum, sons of Bilhah. [§]
Bnei Naphtali Yachz’iel veGuni veYetzer veShalum bnei Bilhah.
This verse lists the sons of Naphtali, and states they are the sons of Bilhah. ‘Bnei’ means ‘sons of’, indicating offspring. The names Yachz’iel, Guni, Yetzer, and Shalum are likely personal names. Bilhah is a personal name, and is identified as their mother.
[1CH.7.14] The sons of Manasseh, Ashriel, whom his concubine, the Aramean woman, bore, bore Machir, the father of Gilead. [§]
bə·nê mənā·ššeh ʾăš·rîʾēl ʾă·šer yā·lā·ḏāh pi·la·ḡəš·ō hā·ʾă·rā·mî·yāh yā·lə·ḏāh ʾet-mā·ḵîr ʾă·ḇî gil·ʿāḏ.
This verse describes the lineage of Manasseh through his concubine, a woman from Aram. It states that she bore Machir, the father of Gilead. The terms used are straightforward descriptions of parentage and origin.
[1CH.7.15] Makhir took a wife, and her name was Maakah. The other name was Zelaphhad, and he had daughters. [§]
oo-mah-cheer lah-kah-khah ee-shah leh-hoo-feem oo-leh-shoo-feem veh-shem ah-choh-toh mah-ah-kah veh-shem hah-sheh-nee tseh-lahf-khad vah-tee-heh-yeh-nah leet-seh-lahf-khad bah-nohth
This verse describes the daughters of Zelaphhad. "Makhir" took a wife, and her name was Maakah. His other name was Zelaphhad, and he had daughters.
[1CH.7.16] And Maacah, the wife of Machir, gave birth to a son, and she called his name Peresh, and the name of his brother was Sheresh, and their sons were Ulam and Rakem. [§]
Va-teled Ma-a-kah eshet Ma-kir ben va-ti-kra shmo Peresh v-shem achiv Sha-resh u-vanav U-lam va-Ra-kem.
This verse describes the birth of a son to Maacah, the wife of Machir. She names her son Peresh and her son's brother is called Sheresh. The verse concludes by listing the sons of these two: Ulam and Rakem.
[1CH.7.17] And the sons of Ulam, of Dan, these are the sons of Gilead, son of Machir, son of Manasseh. [§]
u-v-nei ulam b-dan eleh b-nei gilad ben-machir ben-menasheh
This verse lists the descendants of certain individuals. "u-v-nei" means "and the sons of". "ulam" is a proper noun, likely a place or ancestor. "b-dan" means "of Dan". "eleh" means "these". "b-nei gilad" means "sons of Gilead". "ben-machir" means "son of Machir". "ben-menasheh" means "son of Manasseh". This verse establishes a lineage.
[1CH.7.18] And his sister, the important woman, bore Eeshhod and Aviezer and Mahlah. [§]
va-ah-toh-o ha-mol-e-chet yal-dah et-eesh-hod ve-et-av-ee-ay-zer ve-et-mah-khah-lah
This verse describes the daughter of Machir, who bore sons. 'Vah-ah-toh-o' means 'and his sister'. 'Ha-mol-e-chet' means 'the queen', but in this context signifies a prominent woman, or a woman of importance. 'Yal-dah' means 'she bore'. 'Et' is a grammatical particle indicating a definite direct object. 'Eesh-hod' is a name. 'Ve' means 'and'. 'Av-ee-ay-zer' is a name. 'Mah-khah-lah' is a name.
[1CH.7.19] And the sons of Shemida were Ahian, and Shechem, and Lekhi, and Aniam. [§]
vay-hee-u b-nay shmee-dah ah-hyan va-she-kem v-lee-khee va-ah-nee-ahm
This verse lists the sons of Shemida. 'Vay-hee-u' means 'and they were'. 'B-nay' means 'sons of'. 'Shmee-dah' is the name Shemida. 'Ah-hyan' is a name, Ahian. 'Va-she-kem' means 'and Shechem'. 'V-lee-khee' means 'and Lekhi'. 'Va-ah-nee-ahm' means 'and Aniam'. This is a simple genealogical listing.
[1CH.7.20] And the sons of Ephraim were Shuthalah, and Bred his son, and instead of his son, and Eleadah his son, and instead of his son. [§]
u-ve-nei ef-ra-yim shoo-ta-lach u-ve-red be-no ve-tach-at be-no ve-el-a-da be-no ve-tach-at be-no.
This verse lists the descendants of Ephraim. It repeats a pattern of naming a son, then stating 'instead of his son', indicating either the son died without offspring or was not the primary heir. This implies the lineage continued through another descendant. 'Ben' means 'son' and is used repeatedly in this verse.
[1CH.7.21] And Zabad his son and Shutelah his son and Ezer and Elead, and the people of Gath who were born in the land, killed them because they descended to take their livestock. [§]
vezavad beno veshtelach beno veezer vealead vaharaguym anshei-gat hanoladim baaretz ki yardu lakachat et-mikneyehem.
This verse describes the killing of descendants of Zabad and Shutelah by the people of Gath. 'Zabad' and 'Shutelah' are personal names. 'Beno' means 'his son'. 'Anshei-gat' means 'the people of Gath'. 'Hanoladim baaretz' means 'born in the land'. 'Lakachat et-mikneyehem' means 'to take their livestock'. 'Yardu' means 'they descended/went down'.
[1CH.7.22] And their father mourned for Ephraim many days, and his brothers came to comfort him. [§]
Va-yit-a-vel Efrayim Avihem Yamim Rabim Va-yavo Achav Le-nachamo
This verse describes the mourning of Ephraim's father over him for many days, and then the arrival of his brothers to comfort him. 'Va-yit-a-vel' signifies 'and he mourned'. 'Efrayim' is a proper noun, the name Ephraim. 'Avihem' means 'their father'. 'Yamim Rabim' means 'many days'. 'Va-yavo' means 'and they came'. 'Achav' means 'brothers'. 'Le-nachamo' means 'to comfort him'.
[1CH.7.23] And he went to his wife, and she conceived and gave birth to a son. And he called his name Briah, because hardship was in his house. [§]
Va-yo-vo el-ish-to va-ta-har va-te-led ben va-yi-kra et-shmo Briah ki Beraah haytah be-beito.
This verse describes a man’s wife conceiving and giving birth to a son, and then naming the son ‘Briah’ because there was hardship (‘Beraah’) in his house. Let's break down the names of God or divine entities as they appear in this verse. There are none.
[1CH.7.24] And in Biteh She’erah, she built the lower city of Horon and the upper city, and Ozen She’erah. [§]
oo-veet-toh sheh-eh-rah vah-tee-ven et-bayt-ho-ron hah-tah-hton ve-et hah-eh-lee-on ve-et oo-zen sheh-eh-rah
This verse describes the building activities of a person named Ozen She’erah. It states that she built both the lower and upper parts of the city of Horon. The verse uses the conjunction 'and' repeatedly to connect these building activities. 'Biteh' appears to mean 'in/with', but given the context, refers to the place she was building in.
[1CH.7.25] A weakness descends upon my son, and a burning fever, and a devastating blow upon my son, and a consumption descends upon my son. [§]
ve-refakh be-no ve-reshaph ve-telakh be-no ve-takhan be-no
This verse lists different forms of affliction or disaster. 'Refakh' generally refers to a weak or relaxed condition, possibly meaning a pestilence or weakening illness. 'Resheph' refers to a burning fever or a scorching plague. 'Telakh' is a word meaning a blow or stroke, often associated with a disastrous event. 'Takhan' means to consume or destroy, often used in the context of divine punishment or a consuming affliction. The phrase 'be-no' is repeated and can be understood as 'upon my son' or 'upon his children', implying these afflictions are visited on a people or offspring.
[1CH.7.26] La'edan, his son was Ammihud, his son was Elishama. [§]
La'edan beno amihud beno elishama beno.
This verse lists a genealogy, stating 'La'edan, his son, Ammihud, his son, Elishama, his son.' Each 'beno' means 'his son' and connects the previous name to the next. The names are proper nouns representing individuals in a lineage.
[1CH.7.27] Non, son of Yehoshua, son of... [§]
Non beno Yehoshua beno.
This verse lists lineages. "Non" appears to be a proper name, likely a father's name. "Beno" means "son of". "Yehoshua" is a proper name, generally translated as Joshua. The second "beno" again means "son of". Therefore, the verse indicates a lineage: Non, son of Yehoshua, son of... (the verse is incomplete).
[1CH.7.28] Their possessions and settlements were at the house of God and its villages, and to the east, Naaran, and to the west, Gezer and its villages, and Shechem and its villages, until Ayya and its villages. [§]
va-achuzatam u-moshevotam beit-el u-vnoteyha ve-lamizrach naaran ve-lamaarav gezer u-vnoteyha ushechem u-vnoteyha ad-ayya u-vnoteyha.
This verse describes the possessions and settlements of a people. 'Achuzatam' refers to their possessions or holdings. 'Moshevotam' refers to their settlements or dwelling places. 'Beit-el' is a place name, 'house of God'. 'U-vnoteyha' means 'and its villages'. 'Lamizrach' means 'to the east'. 'Naaran' is a place name. 'Lamaarav' means 'to the west'. 'Gezer' is a place name. 'Ushechem' is a place name. 'Ad-ayya' means 'until Ayya'. The phrase repeats 'u-vnoteyha' (and its villages) after each place name.
[1CH.7.29] And through the descendants of Manasseh were Beit-Shaan and its villages, Ta'anach and its villages, Megiddo and its villages, Dor and its villages. In these places dwelt the descendants of Joseph, son of Israel. [§]
ve'al-yedei b'nei-menasheh beit-sha'an ubnoteha ta'anach ubnoteha megiddo ubnoteha dor ubnoteha be'eleh yashvu b'nei yosef ben-yisrael.
This verse describes the settlements of the descendants of Manasseh and Joseph within the land. It lists several cities and their associated villages or territories where these descendants lived. 'Yedei' implies 'by the hand of' or 'through' representing allocation. 'Bnoteyha' means 'and its daughters', referring to the villages/territories associated with each city.
[1CH.7.30] The sons of Asher are Imnah and Yishvah and Yishvi and Bria and Sarah, their sister. [§]
bə·nê ʾā·šēr yim·nāh wə·yiš·wāh wə·yiš·wî ûḇ·rî·ʾāh wə·še·rah ʾă·ḥō·ṯām.
This verse lists the names of sons and a sister of Asher. "bə·nê" means "sons of". "ʾā·šēr" is the name Asher. "yim·nāh", "yiš·wāh", "yiš·wî", and "ḇ·rî·ʾāh" are names of sons. "wə·še·rah" is the name of a sister. "ʾă·ḥō·ṯām" means "their sister".
[1CH.7.31] And the descendants of Bri’ah were Chever and Mal’kiel. He is the father of Birzavit. [§]
uVene benai Bri’ah chever uMal’kiel hu avi Birzavit.
This verse lists descendants or associated individuals with a place named Bri’ah. 'Benai' means 'sons of' or 'descendants of'. 'Chever' and 'Mal’kiel' are personal names. 'Hu' means 'he' or 'is'. 'Avi' means 'father of'. 'Birzavit' is a personal name.
[1CH.7.32] And Heber bore Yaphelet, and Shomer, and Khotam, and Shu’a, and Shu’a was their sister. [§]
vekhever holid et-yaphelet ve-et-shomer ve-et-khotam ve-et shu’a akhotam.
This verse describes the descendants of Heber. 'Holid' means 'bore' or 'brought forth'. 'Et' is a grammatical particle marking the direct object. 'Yaphelet', 'Shomer', 'Khotam', and 'Shu’a' are names of individuals. 'Akhotam' means 'their sister'. The structure indicates that Heber bore Yaphelet, Shomer, Khotam and Shu’a, and Shu’a was their sister.
[1CH.7.33] And the sons of Japheth are Passach and Vimhal and Ashvat. These are the sons of Japheth. [§]
Oo-v’nay Yaflet, passach oo-vimhal v’ashvat, eleh b’nay Yaflet.
This verse lists the sons of Japheth. 'B’nay' means 'sons of'. 'Yaflet' is the name Japheth. 'Passach' and 'vimhal' and 'ashvat' are names of the sons. 'Eleh' means 'these'.
[1CH.7.34] And the sons of Shem, and my brother multiplied, Yahveh and Aram. [§]
oo-ve-nee sha-mer a-chee ve-ra-veh-gah ye-hoo-vah va-a-ram
This verse lists the descendants of Shem. ‘Benei’ means ‘sons of’. ‘Shamer’ is Shem. ‘Achi’ means ‘and my brother.’ ‘U-revahgah’ means ‘and multiplied.’ ‘Yihubbah’ is associated with YHVH, and here functions as a personal name. ‘Va-aram’ means ‘and Aram.’
[1CH.7.35] The son of Helem, his brother, is Tsofakh, and Yimna, and Shelesh, and Amal. [§]
oo-ven-hay-lem ah-hee-hoo tso-fakh v'yim-nay v'shay-lesh v'ah-mal
This verse lists the descendants of Helem, brother of someone (unnamed in this verse). Each name is a proper noun indicating a person. 'Ben' means 'son of'. The 'v' represents 'and'.
[1CH.7.36] The sons of Tsophah are Suach, and Charnepher, and Shu'al, and Beri, and Yimrah. [§]
bnei tsophah, suach vecharnepher veshu'al uberi veyimrah
This verse lists the sons of Tsophah. Each name is a proper noun referring to an individual. 'Bnei' means 'sons of'. The names following are likely tribal or clan affiliations or personal names. The verse simply lists these names in sequence.
[1CH.7.37] Betser and Hoed and Shama and Shelsha and Yitran and Be’era. [§]
Betser vahoed veshama veshelsha veyitran ube’era.
This verse lists proper names, likely places or individuals. Each name is connected by the conjunction ‘and’ (represented by ‘v’ which is a shortened form of ‘and’ in ancient texts). These names do not have inherent meanings that translate directly; they are identifiers. The translation will simply present them as names.
[1CH.7.38] And the sons of Jether are Jefuneh and Pispa and Era. [§]
u-ve-nei Ye-ter Ye-fu-neh u-Pis-pah va-E-ra
This verse lists the descendants of Jether. "Benei" means "sons of", "Ye-ter" is a proper name, "Ye-fu-neh" is a proper name, "Pis-pah" is a proper name, and "va-E-ra" is also a proper name. The 'u' and 'va' are conjunctions meaning 'and'.
[1CH.7.39] And the sons of Ula were Arah, and Chaniel, and Ritzyah. [§]
oo-v'-nay oo-lah; a-rach ve-chan-nee-el ve-ritz-yah.
This verse lists names. 'oo-v'-nay' means 'and the sons of'. 'oo-lah' is a proper noun, likely a place or family name. 'a-rach', 'chan-nee-el', and 'ritz-yah' are also proper nouns, likely personal names. The structure is a list introduced by 'and the sons of'.
[1CH.7.40] All these are the sons of Asher, heads of the fathers’ houses, chosen, heroes of the army, heads of the leaders. And they prepared themselves for the army in war. Their number of men was twenty-six thousand. [§]
kal-elleh bene-asher rashei beit-ha'avot berurim gibborei chayal'im rashei ha'nesi'im vehityachasam batzava' bamlichama misparam anashim esrim v'shisha elef.
This verse lists the heads of the families of Asher and their military strength. 'Kal-elleh' means 'all these.' 'Bene-asher' means 'sons of Asher.' 'Rashei beit-ha'avot' means 'heads of the fathers' houses.' 'Berurim' means 'chosen.' 'Gibborei chayal'im' means 'heroes of the army.' 'Rashei ha'nesi'im' means 'heads of the leaders.' 'Ve'hityachasam batzava' bamlichama' means 'and they prepared themselves for the army in war.' 'Misparam anashim' means 'the number of men.' 'Esrim v'shisha elef' means 'twenty-six thousand.'
1CH.8
[1CH.8.1] And Benjamin birthed Bela, his firstborn, Ashbel the second, and Aharah the third. [§]
Oo-vee-nya-meen ho-leed et-bel-ah be-chore-oh ash-bell ha-sheh-nee veh-akh-rah ha-shlish-ee.
This verse describes the sons of Benjamin. 'Oo-vee-nya-meen' is Benjamin. 'Ho-leed' means 'birthed' or 'had'. 'Et' is a grammatical marker indicating a direct object. 'Bel-ah' is Bela. 'Be-chore-oh' means 'firstborn'. 'Ash-bell' is Ashbel. 'Ha-sheh-nee' means 'the second'. 'Veh' means 'and'. 'Akh-rah' is Aharah. 'Ha-shlish-ee' means 'the third'.
[1CH.8.2] Nokhah is the fourth and Rafa is the fifth. [§]
nokhah harbi'i verafa hachamishí
This verse appears to be a listing of names, likely associated with ancestors or significant figures. 'Nokhah' and 'Rafa' are personal names. 'Harbi'i' means 'the fourth' and 'hachamishí' means 'the fifth'. The verse suggests a lineage or ordering of individuals. The 've' acts as 'and'.
[1CH.8.3] And there were sons to Balak: Adar, Gera, and Avi-hud. [§]
va-yih-yu ba-nim le-va-la-a a-dar ve-ge-ra va-a-vi-hud
This verse lists the sons of Balak. 'Va-yih-yu' means 'and there were'. 'Ba-nim' means 'sons'. 'Le' means 'to' or 'belonging to'. 'Va-la-a' is Balak's name. 'A-dar', 'Ge-ra', and 'A-vi-hud' are the names of the sons.
[1CH.8.4] And Avishua and Naaman and Achoch. [§]
Va-avishua ve-naaman va-achoch
This verse consists of three proper nouns, all names of people. The 've' is a conjunction meaning 'and'. These are likely names of individuals who were associated with a particular event or lineage, as this verse appears within a list of names in 1 Chronicles 3:5.
[1CH.8.5] And the gecko and the lizard and the chameleon. [§]
veh-geh-rah oo-shfuf-ahn veh-hoo-rahm
This verse lists three types of lizards or reptiles. 'Gehrah' and 'Shfufahn' are likely different species of lizards, and 'Hooram' refers to a chameleon or a similar reptile known for its ability to change color. The 'veh' at the beginning of each word is a conjunction meaning 'and'.
[1CH.8.6] And these are the sons of Ehud. These are the leaders of the ancestral families to the inhabitants of Geba, and they exiled them to Manahath. [§]
ve'eleh benei echud eleh hem rashei avot lyoshevei geba vayaglum el-manachat
This verse lists the descendants of Ehud. 've'eleh' means 'and these'. 'benei' means 'sons of'. 'echud' is a proper name, Ehud. 'eleh hem' means 'these are'. 'rashei avot' means 'heads of fathers' (meaning, leaders of the ancestral families). 'lyoshevei geba' means 'to the inhabitants of Geba'. 'vayaglum' means 'and they exiled'. 'el-manachat' means 'to Manahath'.
[1CH.8.7] Na’aman and Achiyaha and Gera, he was the hero, and he bore Uzza and Achichud. [§]
V’na’aman va’achiyaha v’gera hu ha’gelam v’holid et Uzza v’et Achichud.
This verse lists names and a relationship. 'Na’aman' and 'Achiyaha' and 'Gera' are names of individuals. 'Hu ha’gelam' literally means 'he the gelam,' where 'gelam' likely refers to a heroic or powerful person. The verb 'holid' means 'he bore' or 'he begot.' 'Et' is a grammatical marker indicating the direct object. 'Uzza' and 'Achichud' are the names of children.
[1CH.8.8] And Shacharayim bore in the field of Moab from his sending them, the Chushim, and Ba'ara, his wives. [§]
veshacharayim holid bishdeh moav min-shilcho otam chushim ve'et ba'ara nashav.
This verse details the offspring of Shacharayim. 'Shacharayim' is a proper name, so it will remain unchanged. 'Holid' means 'bore'. 'Bishdeh Moav' means 'in the field of Moab'. 'Min-shilcho otam' means 'from his sending them'. 'Chushim' is a proper name, likely denoting a people or clan. 'Ve'et Ba'ara nashav' means 'and Ba'ara, his wives'.
[1CH.8.9] And he fathered from a time, his wife, Yo-vav, and Tziv-yah, and May-shah, and Mal-kam. [§]
Va-yo-led min-chodesh ishto et-yo-vav ve-et-tziv-yah ve-et-may-shah ve-et-mal-kam.
This verse describes the sons born to a woman after a period of time. "Va-yo-led" means "and he fathered". "Min-chodesh" refers to a period of time, often translated as "after". "Ishto" means "his wife". "Et" is a grammatical marker and doesn't have a direct translation. The following names, "Yo-vav", "Tziv-yah", "May-shah", and "Mal-kam", are proper names.
[1CH.8.10] And counsel and strength and deceit, these are his sons, the heads of the fathers. [§]
ve'et-ye'utz ve'et-sachyah ve'et-mirmah, elleh banav rashei avot.
This verse lists the sons of a person. 'Ye'utz' means counsel or advice. 'Sachyah' means strength or power. 'Mirmah' means deceit or trickery. 'Eleh' means these. 'Banav' means his sons. 'Rashei' means heads or chiefs. 'Avot' means fathers or ancestors. The verse is stating these are the sons, the heads of the ancestors.
[1CH.8.11] And from Khushim, he brought forth Avee-toov and El-pa-al. [§]
u-me-khush-im ho-lid et-a-vee-toov ve-et-el-pa-al.
This verse describes the offspring of Khushim. 'Khushim' is a proper noun, a name. 'Holid' means 'begat' or 'brought forth'. 'Et' is a grammatical particle marking the direct object. 'Avee-toov' and 'El-pa-al' are proper nouns, names.
[1CH.8.12] And the sons of Elpaal are Ei-ver and Mish-am and Sha-med. He built O-no and Lod, and its settlements. [§]
u-ve-nei El-pa-al ei-ver u-mish-am va-sha-med hu ba-na et-O-no ve-et-Lod u-ve-not-ei-ha.
This verse details the descendants of Elpaal and the cities they built. "Elpaal" is a proper name. "Ei-ver" and "Mish-am" and "Sha-med" are proper names, likely representing clans or tribes. "O-no" and "Lod" are names of cities. "Ve-not-ei-ha" means "and its daughters", referring to the villages or settlements belonging to Lod.
[1CH.8.13] And they heard, they, the leaders of the fathers, to the inhabitants of Ayalon. They drove out the inhabitants of Gat. [§]
oo-veh-ree-ah vah-sheh-mah heh-mah rah-sheh hah-ah-voht leh-yohsh-beh ee-ah-yahl-ohn heh-mah heev-ree-hoo et-yohsh-beh gaht.
This verse describes a coalition of leaders driving out inhabitants of a city. 'B'reah' is a place name. 'VaShemah' means 'and they heard.' 'Hemah' means 'they.' 'Rashei haAvot' literally means 'heads of the fathers,' which in this context seems to mean 'leaders.' 'LeYoshevei Ayalon' means 'to the inhabitants of Ayalon.' 'Hemah' again means 'they.' 'Hivrichu' means 'they drove out.' 'Et-Yoshevei Gat' means 'the inhabitants of Gat.'
[1CH.8.14] And Achyo, Shashak, and Viremot. [§]
ve-achyo shashak viremot
This verse lists the names of officials in Egypt during the time of the biblical narrative. 've' is a conjunction meaning 'and'. 'achyo' is a name, likely a title or official position, meaning 'my brother'. 'shashak' is a name or title, likely a high-ranking official. 'viremot' is a name, which appears to be a feminine title or name.
[1CH.8.15] And Zvadya, and Arad, and Ader. [§]
oozvadya v’arad va’ader
This verse lists three names. Each name is likely a personal name of a man. ‘V’ is a conjunction meaning ‘and’. Each name likely contains ‘El’ within it, meaning ‘God’.
[1CH.8.16] And Mikhael and Yishpah and Yokha, sons of Beryah. [§]
Oo-mee-kah-el ve-yish-pah ve-yo-khah ben-ay Bery-ah.
This verse lists the names of three individuals: Mikhael, Yishpah, and Yokha, and identifies them as the children of Beryah. The 've' is a conjunction meaning 'and'. 'Benay' means 'children of'.
[1CH.8.17] And Zevadya, and Meshulam, and Khizki, and Khaveyr. [§]
oozvadya oomshoolam vekhizki vakhaveyr
This verse consists of a list of proper names. Each name is likely a personal name of a man. ‘Ve’ is a conjunction meaning ‘and’.
[1CH.8.18] And may God guard them, and may the Gods cause them to flourish, and may Yahveh restore the descendants of Elpaal. [§]
ve-yish-me-ree ve-yiz-lee-ah ve-yo-vav be-nei el-pah-al
This verse appears to be a request for protection and increase for the descendants of Elpaal. 'Ve' indicates 'and'. 'Yishmer' means 'may He guard'. 'Yizliah' means 'may He cause to flourish'. 'Yovav' means 'may He cause to return/restore'. 'Benei' means 'sons of/descendants of'. 'Elpaal' is a proper noun, a name.
[1CH.8.19] And Joakim, and Zachary, and Zabdiel. [§]
ve-ya-keem ve-zich-ree ve-zab-dee
This verse consists of three names connected by the conjunction 'and'. 've' is the conjunction 'and'. 'ya-keem' is a verbal form likely related to the name 'Joakim' which means 'God establishes'. 'zich-ree' is a form of the name 'Zachary' meaning 'God remembers'. 'zab-dee' is a form of the name 'Zabdiel' which means 'God is my gift'.
[1CH.8.20] And my God, and the shadow of God, and God is high. [§]
veh-eh-lee-eh-nai veh-tsil-tai veh-eh-lee-el
This verse consists of three names, each a variation on 'El' (God). 'Eli' means 'my God'. 'Tziltay' is a more complex name but is understood to mean 'shadow of God' or 'protection of God'. 'Eliel' means 'God is elevated' or 'God is high'. The 'veh' at the beginning of each name is a conjunction meaning 'and'.
[1CH.8.21] And Adayah, and Berayah, and Shimrat, sons of Shim'i. [§]
Va'adayah u'verayah v'shimrat b'nei Shim'i
This verse lists names. 'Va'adayah' means 'and Adayah'. 'Adayah' is a personal name meaning 'my ornament'. 'U'verayah' means 'and Berayah'. 'Berayah' is a personal name meaning 'in creation'. 'V'shimrat' means 'and Shimrat'. 'Shimrat' is a personal name, possibly related to 'guardianship'. 'B'nei' means 'sons of'. 'Shim'i' means 'Shim'i', a personal name.
[1CH.8.22] And Yishpan, and Eiver, and God's God. [§]
vee-yish-pahn vah-eh-ver veh-el-ee-el
This verse lists three names. 'Yishpan' is a personal name. 'Eiver' is a personal name. 'Eliel' is a compound name consisting of 'El' (God) and 'iel' (God).
[1CH.8.23] And Avdon and Zichri and Chanan. [§]
ve'avdon ve'zichri ve'chanan
This verse consists of three proper names connected by the conjunction 've', meaning 'and'. 'Avdon', 'Zichri', and 'Chanan' are all masculine names. Translating names literally can be difficult as their meanings are often embedded within the name itself, but we will treat them as proper nouns in this translation.
[1CH.8.24] And Hanan's God, and Eilam's God, and the one who answers Yahveh. [§]
vakhanyahu v'eilam v'antotiyahu
This verse lists three names. Each name combines 'El' (God) with another element denoting a relationship or characteristic. 'Khananyahu' combines 'Khanan' (grace, favor) with 'El' (God). 'Eilam' likely relates to strength or youth, also combined with 'El'. 'Antotiyahu' combines 'Antot' (a place name or perhaps signifying 'answer') with 'Yahu', a shortened form of YHVH (Yahveh).
[1CH.8.25] And Yifdeh and Pniel, sons of Shashak. [§]
ve-yif-deh-ah oo-fnee-el benee shah-shahk
This verse lists the names of men. 've' is a conjunction meaning 'and'. 'yif-deh-ah' and 'fnee-el' are names of men. 'bnee' means 'sons of'. 'shah-shahk' is a proper noun, a family or clan name.
[1CH.8.26] And Shamshrai and Shacharyah and Atalyah. [§]
Veshamshrai ushacharyah vaatalyah.
This verse consists of three proper names, likely of individuals. The 've' at the beginning is a conjunction meaning 'and'. Each name appears to be in the construct state, indicating possession or relationship, but without further context, we can only treat them as names. The suffixes indicate these are likely masculine names.
[1CH.8.27] And Yareshyah and Eliyah and Zichri, sons of Yeroham. [§]
ve-ya-ar-esh-yah ve-el-yah ve-zich-ree ben-nei ye-ro-cham
This verse lists the names of three men who are sons of Yeroham. Each name is a combination of a theophoric element (a part of the name referencing God) and another element. 'Ya'reshyah' contains 'Yahveh' and a root suggesting 'straight' or 'righteous.' 'Eliyah' contains 'El' and 'Yahveh'. 'Zichri' contains a root suggesting 'rememberance' and 'El'. 'Bennei' means 'sons of'. 'Yeroham' means 'may God have compassion'.
[1CH.8.28] These are the chiefs of families according to their lineages, chiefs. These dwelt in Jerusalem. [§]
el-leh rah-sheh av-ot le-tol-do-tam rah-shim el-leh yash-vu bee-roo-shah-laym.
This verse lists the heads of families and their lineages, and specifies that these people dwelt in Jerusalem. 'Elleh' means 'these'. 'Rashey avot' means 'heads of fathers' or 'chiefs of the families'. 'Letoldotam' means 'to their generations' or 'according to their lineages'. 'Rashim' is plural for 'chiefs'. 'Yashvu' means 'they dwelt' or 'they sat'. 'Biyrushalayim' means 'in Jerusalem'.
[1CH.8.29] And in Gibon lived Avi Gibon, and the name of his wife was Maakah. [§]
oo-ve-giv-ohn ya-shav-oo a-vee giv-ohn ve-shem ish-to ma-a-kah.
This verse describes where a man named Avi Gibon lived and the name of his wife. 'Gibon' is a place name. 'Avi Gibon' means 'father of Gibon', likely meaning he was a prominent figure in that place. 'Ish-to' means 'his woman', meaning his wife. 'Ma-a-kah' is the wife's name.
[1CH.8.30] And his firstborn son was Avdon, and Tsoor, and Kish, and the Lord, and Nadav. [§]
uvee-noo hab-bekhor av-don vee-tsoor vee-kish vee-va-al vee-nadav
This verse lists the sons of Beel. 'uvee-noo' means 'and his sons'. 'hab-bekhor' means 'the firstborn'. 'av-don' is a proper noun, a name. 'vee' means 'and'. 'tsoor' is a proper noun, a name. 'kish' is a proper noun, a name. 'ba-al' means 'the Lord', in the sense of a master or owner. 'nadav' is a proper noun, a name.
[1CH.8.31] Enclose, and sustain life, and remember. [§]
oo-g'dor v'ah-hee-yo v'zah-ker
This verse consists of three imperative verbs connected by the conjunction 'and' (represented by 'v'). 'Ug'dor' means 'to enclose' or 'to protect with a wall'. 'Ah'hyo' means 'to live' or 'to sustain life'. 'Zah'ker' means 'to remember'. The verse is directed at someone, commanding them to perform these actions.
[1CH.8.32] The descendants of Meclot fathered Shemah, and these also dwelt opposite their brothers in Jerusalem with their brothers. [§]
Oo-mee-klot ho-leed et-shee-mah-ah ve-af-heh-mah neh-gehd ah-heh-hem ya-shvoo bee-roo-sha-laym im-ah-heh-hem.
This verse details the descendants of Micah. 'Oo-mee-klot' refers to the descendants of Meclot. 'Ho-leed' means 'brought forth' or 'fathered'. 'Et-shee-mah-ah' means 'Shemah'. 'Ve-af-heh-mah' means 'and also these'. 'Neh-gehd' means 'opposite' or 'against'. 'Ah-heh-hem' means 'their brothers'. 'Ya-shvoo' means 'they dwelt' or 'they settled'. 'Bee-roo-sha-laym' means 'in Jerusalem'. 'Im-ah-heh-hem' means 'with their brothers'.
[1CH.8.33] And Ner brought forth Kish, and Kish brought forth Saul, and Saul brought forth Jonathan, and also Malchi-shua, and Avinadav, and Eshba'al. [§]
Ve-ner holid et-kish ve-kish holid et-sha'ul ve-sha'ul holid et-y'honatan ve-et malchi-shua ve-et avinadav ve-et eshba'al.
This verse describes a genealogy. 'Ve' means 'and'. 'Holid' means 'brought forth' or 'begat'. 'Et' is a grammatical marker indicating the direct object. The names are Ner, Kish, Sha'ul (Saul), Y'honatan (Jonathan), Malchi-shua, Avinadav, and Eshba'al.
[1CH.8.34] And the son of Jonathan quarreled with Baal, and the one who quarreled with Baal fathered Micah. [§]
u-ven-yəhonatan mərîv bāʿal ū-mərîv baʿal hōlîd et-mîkāh.
This verse describes the lineage of Micah. 'Ben' means 'son of'. 'Yəhonatan' is a proper noun, a person's name. 'Mərîv' likely refers to a quarrel or dispute. 'Baʿal' is a proper noun, a place or person’s name. 'Hōlîd' means 'he begat' or 'he fathered'. 'Et' is a grammatical particle marking the direct object. 'Mîkāh' is a proper noun, a person’s name.
[1CH.8.35] And the sons of Micah were Pithon and Melek and Tahrea and Ahaz. [§]
oo-v'-nee mee-khah pee-toh-n va-meh-lek v'-tah-air-ah v'-ah-khaz
This verse lists the sons of Micah. Each name is a proper noun representing an individual person. 'Benei' means 'sons of'. The names themselves do not have inherent theological meaning, though they are names given by people and thus reflect cultural values and potentially religious beliefs of the time. We simply translate them as names.
[1CH.8.36] And Achaz begat Jehoadah, and Jehoadah begat ‘Alemeth, and ‘Azmaveth, and Zimri, and Zimri begat Motza. [§]
Ve’achaz holid et-yeho’adah viyeho’adah holid et-’alemeth ve’et-’azmaveth ve’et-zimri vezimri holid et-motza.
This verse details a lineage, listing the descendants of Achaz. The word 'holid' means 'to beget' or 'to bear'. 'Et' is a grammatical particle marking the direct object. Each name represents a person.
[1CH.8.37] And Moza bore Binaa. Rafa was his son, Elasa was his son, and Atzel was his son. [§]
oo-mo-tsa ho-leed et-bin-a-a ra-fa beno el-a-sa beno at-sel beno
This verse lists a genealogy. "oo-mo-tsa" means 'and Moza'. "ho-leed" means 'he bore/begat'. "et" is a grammatical marker indicating a definite direct object. "bin-a-a" is the name 'Binaa'. "ra-fa" is the name 'Rafa'. "beno" means 'his son'. "el-a-sa" is the name 'Elasa'. "at-sel" is the name 'Atzel'.
[1CH.8.38] And to Atzel were six sons, and these are their names: Azrikam, the firstborn, and Yishmael and Sha'aryah and Ovad-yah and Chanan. All of these are the sons of Atzel. [§]
u-le-at-zel shish-ah ba-nim, ve-el-leh shmo-tam az-ri-kam bo-kru, ve-yish-ma-el u-sha-ar-yah ve-ov-ad-yah ve-chan-an, kol-el-leh benei at-zel.
This verse lists the six sons of Atzel. 'Atzel' is a proper name. 'Shishah' means six. 'Banim' means sons. 'Elle' means these. 'Shmotam' means their names. 'Azrikam' is a proper name. 'Bokru' is a proper name. 'Yishmael' is a proper name. 'Sha'aryah' is a proper name. 'Ovad-yah' is a proper name. 'Chanan' is a proper name. 'Kol' means all. 'Benei' means sons of.
[1CH.8.39] And the sons of Esau’s brother, but his firstborn was Yehush the second, and Eliphelet the third. [§]
oo-ve-nei eh-shek a-chee-vo oo-lam bek-hor-o yeh-oosh ha-she-nee veh-eh-lee-fe-let ha-shlish-ee.
This verse lists the descendants of Esau's brother. 'Benei' means 'sons of'. 'Eshek' is the brother's name. 'Achiv' means 'his brother'. 'Oolam' means 'but'. 'Bekhoro' means 'his firstborn'. 'Yehush' is the name of the firstborn. 'Ha-sheeni' means 'the second'. 'V'eliphelet' is a name. 'Ha-shlishi' means 'the third'.
[1CH.8.40] And the sons of Ulām were men of valor, skilled archers, and they increased sons and sons of sons, one hundred and fifty in all, all these from the sons of Benjamin. [§]
Va-yee-hoo benee-oo-lam anashim gib-borei-khayil dor-khei-keshet oo-mar-bee-im banim oo-benei banim mei-ah va-khamesh-eem khol-elleh mi-b-nei bin-yah-min.
This verse describes the descendants of Ulām. 'Benei' means 'sons of' or 'descendants of'. 'Anashim' means 'men'. 'Gibborei-khayil' means 'men of valor' or 'strong men'. 'Dorchei-keshet' means 'skilled archers'. 'Marbiim banim' means 'increasing sons', or 'having many children'. 'Benei banim' means 'sons of sons', or 'grandchildren'. 'Meiah va-khamesh-eem' means 'one hundred and fifty'. 'Khol-elleh' means 'all these'. 'Mi-b-nei bin-yah-min' means 'from the sons of Benjamin'.
1CH.9
[1CH.9.1] And all of Israel were registered, and behold, their names are written upon the book of the kings of Israel. And Judah was exiled to Babylon in that time. [§]
vekhol yisra'el hityakhshu vehinam ketuvim al sefer malkhei yisra'el vihudah haglu levavel bima'alam.
This verse describes that all of Israel were registered, and their names were written in the book of the kings of Israel. Judah was exiled to Babylon at that time.
[1CH.9.2] And the inhabitants, the first ones, who in their holdings in their cities, Israel, the priests, the Levites and the Nethinim. [§]
vehaYoshvim haRishonim asher baAchuzatam beAreihem Yisrael haKohanim haLeviyim vehaNtinim
This verse lists the inhabitants who initially possessed their holdings in their cities. It specifically names Israel, the priests, the Levites, and the Nethinim (Temple servants). Each element is a noun or a noun phrase defining a group of people. ‘ve’ is ‘and’, ‘ha’ is ‘the’, ‘asher’ is ‘who/which/that’.
[1CH.9.3] And in Jerusalem they will dwell, from the sons of Judah and from the sons of Benjamin and from the sons of Ephraim and Manasseh. [§]
u-vi-ru-sha-laim ya-shvu min-bnei ye-hu-da u-min-bnei bin-ya-min u-min-bnei ef-ra-yim u-me-nas-sheh.
This verse describes who will dwell in Jerusalem. 'vi-ru-sha-laim' means 'and in Jerusalem'. 'ya-shvu' means 'they will dwell'. 'min-bnei' means 'from the sons of'. 'ye-hu-da' is Judah. 'bin-ya-min' is Benjamin. 'ef-ra-yim' is Ephraim. 'me-nas-sheh' is Manasseh. The verse essentially lists the tribes that will inhabit Jerusalem.
[1CH.9.4] Ootai, son of Ammihud, son of Amri, son of Imri, son of Banaymin, sons of Peretz, son of Judah. [§]
Ootai ben-Ammihud ben-Amri ben-Imri ben-Baniymin benei-Peretz ben-Yehudah.
This verse is a genealogical listing of descendants. Each 'ben-' means 'son of'. 'Benei-' means 'sons of'. The names are proper nouns representing individuals within a lineage. 'Yehudah' is Judah. The verse traces a line of ancestry.
[1CH.9.5] From those of Shiloh, the firstborn did and his sons. [§]
oo-min-hah-shee-loh-nee ah-sah-yah hah-beh-chor oo-vah-nahv
This verse comes from Numbers 3:45. 'Min' means 'from'. 'Hashiloni' is a family name meaning 'of Shiloh'. 'Asah' means 'did' or 'made'. 'Habechor' means 'the firstborn'. 'Uvanav' means 'and his sons'. This is a genealogical statement listing the firstborn and his sons, originating from the Shiloh family.
[1CH.9.6] And from the sons of Zerach, Jeuel, and their brothers, six hundred and ninety. [§]
u-min-be-nei-ze-rach ye-u-el va-a-che-hem shesh-me-ot ve-tish-im
This verse lists descendants of Zerach. 'u-min' means 'and from'. 'be-nei' means 'sons of'. 'ze-rach' is a proper name, Zerach. 'ye-u-el' is a proper name, Jeuel. 'va-a-che-hem' means 'and their brothers'. 'shesh-me-ot' means 'six hundred'. 've-tish-im' means 'and ninety'.
[1CH.9.7] And from the sons of Benjamin, Sallu son of Meshullam, son of Hodaviah, son of Hasnuah. [§]
u-min-ben-ee bin-yah-min sal-loo ben-meh-shoo-lahm ben-ho-dahv-yah ben-has-noo-ah.
This verse lists ancestors from the tribe of Benjamin. "min" means "from", "ben" means "son of", and each name represents a person in a lineage. The names are given as "X son of Y son of Z".
[1CH.9.8] And Yivne was the son of Yeroham, and Elah was the son of Uzi, the son of Mikri, and Meshullam was the son of Shiftai, the son of Reu’el, the son of Yivne. [§]
ve-yiv-neh ben-ye-ro-cham ve-e-lah ben-oo-zee ben-mik-ree oo-mesh-oo-lam ben-shif-tayah ben-re-oo-el ben-yiv-nee-yah.
This verse lists a genealogy, specifying individuals as 'son of' their fathers. The names are proper nouns, and 'ben' simply means 'son'. The verse connects several generations of people.
[1CH.9.9] And their brothers, according to their generations, were nine hundred and fifty-six. All these were men, heads of fathers to the house of their fathers. [§]
Va-acheihem le-toldotam tesha me'ot va-chamishim ve-shisha kol-eleh anashim roshei avot le-beit avoteihem.
This verse describes the descendants of a group of people, listing their number and identifying them as heads of their ancestral houses. "Va-acheihem" means "and their brothers." "Le-toldotam" means "according to their generations" or "for their lineage". "Tesha me'ot" means "nine hundred". "Va-chamishim ve-shisha" means "and fifty and six" (totaling 956). "Kol-eleh" means "all these". "Anashim" means "men". "Roshei avot" means "heads of fathers" (i.e., heads of households or ancestral families). "Le-beit avoteihem" means "to the house of their fathers" (i.e., to their ancestral families).
[1CH.9.10] And from the priests were Yedayah, Yhoiarib, and Yakin. [§]
oo-min-hah-koh-hay-neem yeh-dah-yah vee-ho-yah-reev veh-yah-keen
This verse lists names of people, specifically priests. 'Min' means 'from'. 'Hakohanim' means 'the priests'. 'Yedayah', 'Yhoiarib', and 'Yakin' are proper names. The verse is stating that these individuals are 'from' the priests.
[1CH.9.11] And Azaryah, son of Chilqiyyah, son of Meshullam, son of Tzadok, son of Meryot, son of Achituv, was leader of the house of the Gods. [§]
Va'azaryah ben-Chilqiyyah ben-Meshullam ben-Tzadok ben-Meryot ben-Achituv negid beit ha'Elohim.
This verse lists the lineage of Azaryah and states his position. 'Va'azaryah' means 'and Azaryah'. 'ben-' means 'son of'. 'negid' means 'prince' or 'leader'. 'beit' means 'house of'. 'ha'Elohim' means 'the Gods'.
[1CH.9.12] And Adayah, son of Yerocham, son of Pashchur, son of Malkiyyah, and Ma'asai, son of Adiel, son of Yachzerah, son of Meshullam, son of Meshillemit, son of Immer. [§]
Va'adayah ben-Yerocham ben-Pashchur ben-Malkiyyah uMa'asai ben-Adiel ben-Yachzerah ben-Meshullam ben-Meshillemit ben-Immer.
This verse lists a genealogy, connecting individuals through the phrase 'ben-', meaning 'son of'. Each name is a personal name. The 'u' at the beginning of 'uMa'asai' is a conjunction meaning 'and'.
[1CH.9.13] And their brothers were leaders of the houses of their ancestors, one thousand and seven hundred and sixty heroes of strength, performing the work of service of the house of the Gods. [§]
Va'acheihem ra'shim le'beit avotam elef usheva me'ot ushishim giborei cheil melechet avodat beit ha'elohim.
This verse describes the leaders of the ancestral houses and their number, along with their strength and work within the house of the Gods. 'Va'acheihem' means 'and their brothers,' referring to the leaders. 'Ra'shim' means 'leaders.' 'Le'beit avotam' means 'to the house of their ancestors.' 'Elef usheva me'ot ushishim' means 'one thousand and seven hundred and sixty.' 'Giborei cheil' means 'heroes of strength.' 'Melechet avodat beit ha'elohim' means 'the work of the service of the house of the Gods.'
[1CH.9.14] And from the Levites, Shmaiyah, son of Hashuv, son of Azrikam, son of Hashavyah from the descendants of Merari. [§]
oo-min-hah-lev-eem shmah-ay-ah ben-hash-shuv ben-az-ree-kam ben-hash-av-yah min-bnei mer-ah-ree
This verse lists descendants of the Levites. It literally means 'and from the Levites, Shmaiyah, son of Hashuv, son of Azrikam, son of Hashavyah from the sons of Merari'. The names are proper nouns, indicating individuals. 'Bnei' means 'sons' and denotes lineage.
[1CH.9.15] And in the morning, the craftsman and the rolling, and Mattaniah son of Micah son of Zekri son of Asaf. [§]
oo-vah-koh-vah-kar keh-resh veh-gah-lahl oo-mah-tan-yah ben-mee-kah ben-zee-kree ben-ah-sahf
This verse lists a genealogy, naming individuals related to one another. Each name is connected by "ben," which means "son of". The phrase "koh-vah-kar" is difficult to translate with certainty without further context, but it appears to be a descriptive title or designation.
[1CH.9.16] And Obadiah, son of Shmaiyah, son of Galal, son of Yedutun, and Berekhyah, son of Asah, son of Elkanah, the one dwelling in the courtyards of Netofati. [§]
ve-ovadyah ben-shma'yah ben-galal ben-yedutun u-berekhyah ben-asah ben-elkanah ha-yoshev be-khatsre-netofati
This verse lists a genealogy of individuals. "ben" means "son of". "ha-yoshev" means "the one dwelling". "be" means "in". The names are transliterated as closely as possible to their phonetic pronunciation. It’s a list of descendants, culminating in a person who lives in Netofati.
[1CH.9.17] And the gatekeepers were Shalom, and Akuv, and Talmon, and Achiman, and Achiehem. Shalom was the chief. [§]
veha’sho’arim shalom ve’akuv vetalmon va’achiman va’achihem shalom harosh.
This verse lists the names of gatekeepers. 'Sho'arim' means 'gatekeepers.' The names listed are 'Shalom,' 'Akuv,' 'Talmon,' 'Achiman,' and 'Achiehem.' 'Harosh' means 'the chief' or 'the head.' Therefore, the verse is listing gatekeepers and indicating one is their chief.
[1CH.9.18] And even to here, at the gate of the king eastward, they are the gates for the encampments of the sons of Levi. [§]
ve-ad-hen-nah be-sha-ar ha-me-lech miz-ra-chah he-mah ha-sho-ar-im le-ma-cha-not ben-ei le-vi.
This verse describes the location of gates at the king's eastern gate for the encampments of the sons of Levi. 'Ve-ad-hen-nah' means 'and until here' or 'even to here'. 'Be-sha-ar' means 'at the gate'. 'Ha-melech' means 'the king'. 'Miz-ra-chah' means 'eastward'. 'He-mah' means 'they are'. 'Ha-sho-ar-im' means 'the gates'. 'Le-ma-cha-not' means 'for the encampments'. 'Ben-ei le-vi' means 'sons of Levi'.
[1CH.9.19] And Shallum, son of Qore’a, son of Eviasaf, son of Qorach, and his brothers, to the family of his father, the Korahites, were appointed to the work of service, guardians of the thresholds to the Tent, and their fathers were on guard at the camp of Yahveh, guardians of the entrance. [§]
Veshalum ben-Qore’a ben-Eviasaf ben-Qorach ve’echav lebeit-avi haQorachim al melechet ha’avodah shomrei ha’sifim la’ohel va’avoteihem al machaneh YHVH shomrei ha’mavo.
This verse lists the descendants of Korah who were appointed gatekeepers of the Tent of Meeting and guardians of the camp of Yahveh. 'Ben' means 'son of'. 'Lebeit-avi' means 'to the house of his father' or 'to the family of'. 'HaQorachim' means 'the Korahites'. 'Melechet ha’avodah' means 'the work of service'. 'Shomrei' means 'guardians'. 'Sifim' means 'thresholds' or 'gateways'. 'La’ohel' means 'to the tent'. 'Machaneh' means 'camp'. 'Ha’mavo’ means 'the entrance'.
[1CH.9.20] And Phinehas, son of Eleazar, was a leader over them previously, with Yahveh being with him. [§]
oo-fee-n-chas ben-el-ah-zar na-geed ha-yah a-lay-hem le-fah-neem Yahveh im-moh.
This verse describes Phinehas, son of Eleazar, as a leader over them previously, with Yahveh being with him. 'Ben' means 'son of'. 'Nagid' means 'leader'. 'Hayah' means 'was'. 'Alehem' means 'over them'. 'Lifanim' means 'previously'. 'Immoh' means 'with him'.
[1CH.9.21] Zekharyah, son of Meshlemyah, was the gatekeeper of the opening to the tent of appointment. [§]
Zekharyah ben Meshlemyah, sho’er petach le’ohel mo’ed.
Zekharyah means ‘Yahveh remembers’. Ben means ‘son’. Meshlemyah means ‘Yahveh repays’. Sho’er means ‘gatekeeper’. Petach means ‘opening’. Le’ohel means ‘to the tent’. Mo’ed means ‘appointment’ or ‘meeting’. This verse identifies Zekharyah, son of Meshlemyah, as the gatekeeper of the opening to the tent of meeting.
[1CH.9.22] All of the chosen ones, gatekeepers at the thresholds, were two hundred and twelve. They were stationed within their courtyards. It was David and Samuel the seer who established them, based on their faithfulness. [§]
kul-lam ha-be-roo-reem le-sho-a-reem ba-si-peem ma-atayim oo-she-nayim ah-sahd ha-hem be-chatz-re-hem hit-yah-shasm ha-hem yis-sad dah-veed oo-shmu-el ha-roh be-em-oo-nah-tam
This verse describes a selection of Levites who were appointed as gatekeepers at the thresholds. It states that there were 212 of them, and they were assigned locations within the courtyards. It notes that David and Samuel the seer established this arrangement based on their trustworthiness.
[1CH.9.23] And they and their sons were stationed on the gates to the house of Yahveh, to the house of the tent, for the watches. [§]
vehem uvenehem al-hasha'arim lebeit-Yahveh lebeit-ha'ohel lemishmarot.
This verse describes who was stationed at the gates. 'Vehem' means 'and they'. 'Uvenehem' means 'and their sons'. 'Al-hasha'arim' means 'on the gates'. 'Lebeit-Yahveh' means 'to the house of Yahveh'. 'Lebeit-ha'ohel' means 'to the house of the tent'. 'Lemishmarot' means 'for the watches'.
[1CH.9.24] Four directions will be the gates: east, sea, north, and south. [§]
l’arba’ ruachot yih’yu ha’sho’arim mizrach yamma tzaphonah va’negevah
This verse describes four gates being established, one for each of the four directions. 'Arba' means 'four'. 'Ruachot' is the plural of 'ruach', meaning 'wind' or 'direction'. 'Yih’yu' means 'will be'. 'Ha’sho’arim' means 'the gates'. 'Mizrach' means 'east'. 'Yamma' means 'sea' or 'south'. 'Tzaphonah' means 'north'. 'Va’negevah' means 'and south'. The use of 'Yamma' for 'south' is a more archaic usage.
[1CH.9.25] And their brothers came to the courts for seven days, at a time, with these. [§]
Va-aheyhem be-chatsreyhem lavo le-shiv'at ha-yamim me-et el-et im-eleh.
This verse describes the brothers coming to the courts to fulfill a seven-day period, at a time, with these (people). The word 'aheyhem' means 'their brothers'. 'Chatsreyhem' means 'their courts'. 'Lavo' means 'to come'. 'Shiv'at' means 'seven'. 'Ha-yamim' means 'the days'. 'Me-et el-et' means 'at a time'. 'Im-eleh' means 'with these'.
[1CH.9.26] For through faithfulness, those four brave ones of the gatekeepers are Levites, and they were over the rooms and over the treasuries of the house of the Gods. [§]
ki be'emunah hemma arba'at giborei hasho'arim hem halviyim vehayu al-hallashakot ve'al ha'otzarot beit ha'elohim.
This verse describes four brave gatekeepers who are Levites. They were in charge of the rooms and the treasuries of the house of the Gods.
[1CH.9.27] And around the house of the Gods they will dwell, for guarding is upon them. And they are in possession of the key, and each morning they will maintain watch each morning. [§]
u's'vivot beit ha'Elohim yalinu ki'aleihem mishmeret v'hem al hamaphteach v'laboker laboker.
This verse describes the Levites camping around the house of the Gods. It states that they are responsible for guarding it, they hold the key, and they maintain watch each morning.
[1CH.9.28] And from them upon the vessels of the work, for in number they will bring them, and in number they will take them out. [§]
u-me-hem al-klei ha-avodah ki-ve-mispar yevi-um u-ve-mispar yotzi-um
This verse discusses items related to service or work. 'u-me-hem' means 'and from them'. 'al-klei ha-avodah' means 'upon the vessels of the work'. 'ki-ve-mispar' means 'for in number'. 'yevi-um' means 'they will bring them'. 'u-ve-mispar' means 'and in number'. 'yotzi-um' means 'they will take them out'. The verse is speaking about a precise accounting of items used in service, both bringing them in and taking them out.
[1CH.9.29] And from them were appointed officials over the items and over all the sacred items, and over the fine flour and the wine and the oil and the frankincense and the spices. [§]
oo-may-hem mem-oo-neem al-ha-kay-leem ve-al kol-klei ha-kodeesh ve-al ha-solet ve-ha-yayin ve-ha-shemen ve-ha-levonah ve-ha-besamim.
This verse describes officials appointed over the various items used in the Tabernacle/Temple service. 'Memuneem' means 'those appointed' or 'officials'. The verse lists various items: 'kayleem' (the items), 'klei hakodesh' (the sacred items), 'solet' (fine flour), 'yayin' (wine), 'shemen' (oil), 'levonah' (frankincense), and 'besamim' (spices). The 've' is a conjunction meaning 'and'. 'al' means 'over'. 'ha' is 'the'.
[1CH.9.30] And from the sons of the priests were those who mixed the preparations for the spices. [§]
oo-min ben-ay ha-ko-hay-neem rok-hay ha-mir-ka-khat lav-sa-mim.
This verse describes individuals from the sons of the priests who were skilled in preparing the anointing oil, specifically those who mixed the fragrant spices. 'Benei' means sons of. 'Kohanim' refers to priests. 'Rokhei' signifies those who mix or prepare. 'Mirkat' refers to a type of preparation or ointment. 'Besamim' means spices or fragrant oils.
[1CH.9.31] And Mattityahu, from the Levites, he is the firstborn of Shallum the Karkhite, in trustworthiness regarding the deeds of the Chevitites. [§]
u-matityahu min-ha-leviyim hu ha-bechor le-shalum ha-karkhi be-emunah al ma'aseh ha-chavittim.
This verse introduces Mattityahu, from the Levites. He is the firstborn of Shallum the Karkhite, and is described as being trustworthy regarding the deeds of the Chevitites. 'Min' means 'from'. 'Ha' is 'the'. 'Leviyim' means 'Levites'. 'Hu' means 'he/it/they'. 'Bechor' means 'firstborn'. 'Al' means 'regarding/upon'. 'Ma'aseh' means 'deeds/work'. 'Chavittim' means 'Chevitites'. 'Be-emunah' means 'in trustworthiness/faithfulness'.
[1CH.9.32] And from the sons of Kehati, from among their brothers, was the responsibility for the bread of the presentation, to prepare Sabbath, Sabbath. [§]
oo-min-ben-nei ha-keh-ah-tee min-ah-chei-hem al-le-chem ha-mah-ah-rach-et le-ha-chin shabat shabat.
This verse describes the descendants of Kehati (Kohath) being responsible for preparing the bread of the presentation, specifically for the Sabbath. 'Ben-nei' means 'sons of' or 'descendants of'. 'Ha-Kehati' is 'the Kehati (Kohathites)'. 'Al-lechem ha-ma’arach’et' means 'upon the bread of the presentation'. 'Le-ha-chin' means 'to prepare'. 'Shabat shabat' repeats 'Sabbath' for emphasis.
[1CH.9.33] And these are the singers, heads of the fathers to the Levites, in the chambers of the singers, for day and night was upon them in the work. [§]
ve'elleh ham'shor'rim roshei avot lalev'im ballashakot ptirim ki yomam valaila aleihem bammelacha.
This verse lists the heads of the fathers of the Levites who were in the chambers of the singers. It specifies that their work was both day and night.
[1CH.9.34] These are the heads of the fathers to the Levites according to their generations, heads. These dwelt in Jerusalem. [§]
eh-leh rah-sheh hah-ah-voht lah-leh-vee-eem leh-toh-leh-doh-tahm rah-sheem eh-leh yahsh-voo bee-roo-shah-lah-eem.
This verse lists the heads of the fathers to the Levites according to their generations; these heads dwelt in Jerusalem. "Eh-leh" means "these". "Rah-sheh" means "heads". "Hah-ah-voht" means "the fathers". "Lah-leh-vee-eem" means "to the Levites". "Leh-toh-leh-doh-tahm" means "according to their generations". "Yahsh-voo" means "they dwelt". "Bee-roo-shah-lah-eem" means "in Jerusalem".
[1CH.9.35] And in Giv-ohn they lived, the father of Giv-ohn Yee-oo-ayl, and the name of his wife was Mah-ah-kah. [§]
oo-v'giv-ohn yahsh-voo av-ee-giv-ohn yee-oo-ayl v'sheym ish-toh mah-ah-kah
This verse describes where a man named Yee-oo-ayl and his wife Mah-ah-kah lived. Specifically, they resided in Giv-ohn. ‘Av-ee-Giv-ohn’ appears to be a title or familial connection to the place Giv-ohn.
[1CH.9.36] And his firstborn son was Avdon, and Tsoor, and Kish, and Baal, and Ner, and Nadav. [§]
oo-ve-no ha-vekhor av-don ve-tsoor ve-kish oo-va-al ve-ner ve-na-dav
This verse lists the sons of Dideon. 'Ben' means son, 'ha' is the definite article 'the', 'vekhor' means firstborn, and 've' is 'and'. The remaining words are the names of the sons.
[1CH.9.37] And Gedor, and Achyov, and Zechariah, and Mikhlot. [§]
u-g'dor v-achyov u-z'kharyah u-mikhlot
This verse lists names. 'u' is a conjunction meaning 'and'. 'g'dor' is a personal name. 'achyov' is a personal name. 'z'kharyah' is a personal name. 'mikhlot' is a personal name.
[1CH.9.38] And Miklot bore their name, and even they dwelt near their brothers in Jerusalem with their brothers. [§]
oomiklot holid et-shimeam veaf-hem neged achehem yashvu biyrushalayim im-achehem.
This verse describes the descendants of Miklot settling in Jerusalem with their brothers. 'Mikloth' is a proper name. 'Holid' means 'brought forth' or 'bore'. 'Et-shimeam' means 'their name'. 'Af-hem' means 'even they'. 'Neged achehem' means 'opposite their brothers' or 'near their brothers'. 'Yashvu' means 'they dwelt'. 'Birushalayim' means 'in Jerusalem'. 'Im-achehem' means 'with their brothers'.
[1CH.9.39] And Ner begot Kish, and Kish begot Sha’ul, and Sha’ul begot Yehohanan, and also Malchi-shua, and Avinadav, and Eshba’al. [§]
Ve-ner holid et-kish ve-kish holid et-sha’ul ve-sha’ul holid et-yehonatan ve-et-malchi-shua ve-et-avinadav ve-et-eshba’al.
This verse describes a genealogy, listing a series of fathers and their sons. 'Ve' means 'and'. 'Holid' means 'begot' or 'brought forth'. 'Et' is a grammatical particle marking the direct object. The names are Ner, Kish, Sha’ul (Saul), Yehohanan (Jonathan), Malchi-shua, Avinadav, and Eshba’al. The structure is a repetitive pattern of 'X begot Y'.
[1CH.9.40] And the son of Yeho-natan disputed with the Lord, and the one who disputes with the Lord gave birth to Mikha. [§]
u-ven-yehonatan me-riv ba-al u-me-ri-ba-al holid et-mikha
This verse discusses the lineage of a man named Micah. "Ben" means "son of". "Yeho-natan" is a name, a combination of 'Yahveh is generous'. "Me-riv" means "dispute with". "Ba-al" refers to a lord, owner, or master, and can be a proper name or title. "Holid" means "gave birth to", or “begat”. "Et" is a grammatical particle with no direct translation into English, marking the direct object. "Mikha" is a name.
[1CH.9.41] And the sons of Micah were Pithon, and Melech, and Takhereah. [§]
oo-ve-nee mee-kah pee-toh-n vah-meh-lech ve-takh-reh-ah
This verse lists the names of the sons of Micah. 'Benei' means 'sons of', 'Micah' is a proper name, 'Pithon' and 'Melech' are also proper names, and 'Takhereah' is a third proper name.
[1CH.9.42] And Achaz bore Ya'arah, and Ya'arah bore Alamet and Azmavet and Zimri, and Zimri bore Motza. [§]
ve-achaz holid et-ya'arah ve-ya'arah holid et-alamet ve-et-azmavet ve-et-zimri ve-zimri holid et-motza.
This verse lists a genealogy. 'Ve' means 'and'. 'Holid' means 'bore' or 'begat'. 'Et' is a grammatical particle marking the direct object. The names are proper nouns representing individuals in a lineage. The verse states that Achaz bore Ya'arah, and Ya'arah bore Alamet, Azmavet, and Zimri, and Zimri bore Motza.
[1CH.9.43] And Moza bore Binea. And Refayah, his son, bore Elasah, his son. And Atzel, his son. [§]
oo-mo-tsa ho-leed et-bin-a-ah oo-ref-ah-yah ben-o el-ah-sah ben-o at-sel ben-o.
This verse lists a genealogy. 'Moza' is a proper name, as are 'Binea', 'Refayah', 'Elasah', and 'Atzel'. 'Holid' means 'he bore' or 'he brought forth'. 'Ben' means 'son'. 'Et' is a grammatical marker, indicating a direct object. We are seeing 'son of' repeatedly.
[1CH.9.44] And to Atzel were six sons, and these are their names: Azrikam, the firstborn, and Ishmael, and Shaaryah, and Obadyah, and Hanan. These are the sons of Atzel. [§]
u-le-at-zel shish-ah ba-nim ve-el-leh she-mo-tam az-ree-kam bo-khroo ve-yish-ma-el oo-sha-ar-yah ve-o-vad-yah ve-khan-an el-leh ben-ei at-zal.
This verse lists the six sons of Atzel. Each name is provided. 'El' is used here as a component of the names, and will be translated as 'God'.
1CH.10
[1CH.10.1] And the Philistines fought against Israel, and each man of Israel fled from before the Philistines, and fallen warriors fell on Mount Gilboa. [§]
u-filishtim nil-kha-mu be-yis-ra-el va-ya-nas ish-yis-ra-el mi-pnei filishtim va-yip-lu kha-la-lim be-har gil-bo-a.
This verse describes a battle between the Philistines and the Israelites. The Israelites fled from the Philistines, and many fallen warriors were left on Mount Gilboa. 'Pilishtim' refers to the Philistines, 'Yisra'el' to Israel, and 'gilboa' to the mountain Gilboa. The verbs describe actions of fighting, fleeing, and falling.
[1CH.10.2] And the Philistines stuck close behind Saul and behind his sons, and the Philistines struck down Jonathan and Abinadav and Malkishua, sons of Saul. [§]
va-yad-beku plish-tim akh-arei sha-ul ve-akh-arei ban-av va-yakh-u plish-tim et-yo-na-tan ve-et-av-i-nad-av ve-et-mal-ki-shua benei sha-ul.
This verse describes the Philistines pursuing Saul and his sons and then striking down Jonathan, Abinadav, and Malkishua, who are the sons of Saul.
[1CH.10.3] And the battle became heavy upon Saul, and the archers found him with their bows, and he trembled from the archers. [§]
va-ti-kh'vad ha-mil-ha-mah 'al-sha-ul va-yim-tsa-uhu ha-mo-rim ba-ka-shet va-ya-khel min-ha-yo-rim.
This verse describes a battle becoming heavy upon Saul, and the archers finding him with their bows, causing him to tremble from the archers. 'Vatikhavad' means 'became heavy'. 'Milchamah' is 'battle' or 'war'. 'Al' means 'upon'. 'Shaul' is Saul’s name. 'Vayimtsa’uhu' means 'they found him'. 'Morim' means 'archers'. 'Ba-kashet' means 'with the bow'. 'Vayachel' means 'he trembled'. 'Min' means 'from'. 'Hayorim' means 'the archers'.
[1CH.10.4] And Saul said to his weapon carrier, "Draw your sword and pierce me with it, lest these uncircumcised ones come and mistreat me." But his weapon carrier would not, for he feared greatly. Then Saul took the sword and fell upon it. [§]
Va-yo-mer Sha-ul el no-say ke-layv sh’lof char-b’cha ve-dak-re-nee vah pehn ya-vo-u ha-a-re-lim ha-eleh ve-hit-al-lu bee ve-lo avah no-say ke-layv kee ya-reh me-od so-vai-kah Sha-ul et ha-char-ev vai-pol al-ei-ha.
This verse describes Saul, facing defeat by the Philistines, asking his armor-bearer to kill him to avoid capture and mistreatment. The armor-bearer refuses, so Saul takes his own sword and falls upon it.
[1CH.10.5] And the carrier of his weapons saw that Saul was dead, and he also fell upon the sword and died. [§]
va-yar no-say-ke-layv ki-mayt sha-ool va-yee-pol gam-hoo al-ha-kharev va-yamot.
This verse describes the death of Saul and his armor bearer. 'No-say-ke-layv' refers to the armor bearer, literally 'carrier of weapons'. 'Sha-ool' is Saul's name. 'Va-yee-pol' means 'and he fell'. 'Gam-hoo' means 'also he'. 'Al-ha-kharev' means 'upon the sword'. 'Va-yamot' means 'and he died'. The 'va' at the beginning of some words is a conjunction meaning 'and'.
[1CH.10.6] And Saul died, and his three sons, and all of his family died together. [§]
Va-ya-mat Sha-ul u-sh-lo-shet ba-nav v-chol-bei-to ya-chda-vu me-tu.
This verse describes the death of Saul and his sons. 'Va-ya-mat' means 'and he died'. 'Sha-ul' is the name Saul. 'U' means 'and'. 'Sh-lo-shet' means 'three'. 'Ba-nav' means 'his sons'. 'V' means 'and'. 'Chol' means 'all'. 'Bei-to' means 'his house' or 'his family'. 'Ya-chda-vu' means 'together they died'. 'Me-tu' means 'they died'.
[1CH.10.7] And all the people of Israel who were in the valley saw that they had fled, and that Saul and his sons had died. So they abandoned their cities and fled, and the Philistines came and settled in them. [§]
Va-yir’u kol-ish Yisrael asher ba-emek ki nasu ve-ki metu Sha’ul u-vanav va-ya’azvu areihem va-yanusu va-yavo Pelishtim va-yeshvu bahem.
This verse describes the reaction of all the people of Israel when they saw that Saul and his sons had fled and died. They abandoned their cities and fled, and the Philistines came and settled in them. 'Va-yir'u' means 'and they saw.' 'Kol-ish Yisrael' means 'all the people of Israel'. 'Asher ba-emek' means 'who were in the valley'. 'Ki nasu' means 'that they fled'. 'Ve-ki metu' means 'and that they died'. 'Sha'ul u-vanav' means 'Saul and his sons'. 'Va-ya'azvu areihem' means 'and they abandoned their cities'. 'Va-yanusu' means 'and they fled'. 'Va-yavo Pelishtim' means 'and the Philistines came'. 'Va-yeshvu bahem' means 'and they settled in them'.
[1CH.10.8] And it was on the next day that the Philistines came to raid the slain, and they found Saul and his sons fallen on Mount Gilboa. [§]
Va-yhi mi-maharat va-yavo pelishtim le-pashet et-ha-chalalim va-yimtzu et-Shaul ve-et-banav noflim be-har Gilboa.
This verse describes the aftermath of a battle. 'Va-yhi' means 'and it was'. 'Mi-maharat' means 'on the next day'. 'Pelishtim' are the Philistines. 'Le-pashet' means 'to raid'. 'Et-ha-chalalim' refers to 'the slain'. 'Va-yimtzu' means 'and they found'. 'Shaul' is Saul. 'Banav' means 'his sons'. 'Noflim' means 'fallen'. 'Be-har Gilboa' means 'on Mount Gilboa'.
[1CH.10.9] They stripped him, and they carried his head and his limbs, and they proclaimed it in the land of the Philistines, going around to proclaim it to their idols and to the people. [§]
vayapshituhoo vayas'u et rosho ve'et kelav vayeshall'chu be'eretz plishtim saviv levaser et atzaveihem ve'et ha'am
This verse describes the Philistines stripping David's fallen friend's body, carrying his head and limbs around, and proclaiming the victory to their idols and people. 'Vayapshituhoo' means 'they stripped him'. 'Vayas'u' means 'they carried'. 'Et rosho' means 'his head'. 'Ve'et kelav' means 'and his limbs'. 'Vayeshall'chu' means 'they sent/proclaimed'. 'Be'eretz plishtim' means 'in the land of the Philistines'. 'Saviv' means 'around'. 'Levaser' means 'to proclaim'. 'Et atzaveihem' means 'to their idols'. 'Ve'et ha'am' means 'and the people'.
[1CH.10.10] And they placed its implements in the house of the Gods, and they impaled its head in the house of Dagon. [§]
vayyasimu et-kelav bet elohehem ve'et-gulgolto tak'u bet dagon.
This verse describes the Philistines taking action against the captured Ark of the Covenant. "vayyasimu" means 'and they placed'. "et-kelav" means 'its implements', referring to the objects within the Ark. "bet elohehem" means 'in the house of the Gods', referring to the temple of Dagon. "ve'et-gulgolto" means 'and its head', referring to the head of the statue of Dagon. "tak'u" means 'they stuck' or 'they impaled'. "bet dagon" means 'in the house of Dagon'.
[1CH.10.11] And all the people of Jabesh Gilead heard all that the Philistines did to Saul. [§]
vayishma'u kol yavish gil'ad'et kol asher asu plishtim l'sha'ul.
This verse describes the people of Jabesh Gilead hearing about everything the Philistines did to Saul. 'Vayishma'u' means 'and they heard'. 'Kol Yavish Gil'ad' is 'all Jabesh Gilead'. 'Et kol asher asu' means 'all that did'. 'Pilishtim' is 'Philistines'. 'L'sha'ul' means 'to Saul'.
[1CH.10.12] And every man of valor rose, and they carried the body of Saul and the bodies of his sons, and they brought them to Yavish. And they buried their bones under the tree in Yavish, and they fasted seven days. [§]
vayakumu kol-ish khayil vayisu et-gufat Sha'ul ve'et gufot banav vayevi'um Yavishah vayikberu et-atzmoteyhem takhat ha'elah beYavesh vayatzumu shiv'at yamim.
This verse describes the aftermath of Saul and his sons' death in battle. 'Vayakumu' means 'and rose'. 'Kol-ish khayil' signifies 'every man of valor'. 'Vayisu' means 'and they carried'. 'Gufat Sha'ul' is 'the body of Saul'. 'V'et gufot banav' is 'and the bodies of his sons'. 'Vayevi'um Yavishah' means 'and they brought them to Yavish'. 'Vayikberu et-atzmoteyhem' means 'and they buried their bones'. 'Takhat ha'elah' is 'under the tree'. 'BeYavesh' means 'in Yavish'. 'Vayatzumu shiv'at yamim' means 'and they fasted seven days'.
[1CH.10.13] And Saul died because of his transgression, the one he committed against Yahveh, concerning the word of Yahveh which he did not keep. And also, Saul came to a necromancer to inquire. [§]
Va-ya-mat Sha-ul be-ma-alo asher ma-al ba-Yahveh al-de-var Yehovah asher lo-sha-mar ve-gam-lish-aol ba-ov li-drosh.
This verse describes the death of Saul. It states he died because of his transgression, specifically his transgression against Yahveh by not keeping Yahveh’s word. Furthermore, he went to a necromancer to inquire of the dead.
[1CH.10.14] And he did not seek Yahveh, and Yahveh caused him to die. And he turned the kingdom to David, son of Yishai. [§]
ve-lo-darash ba-Yahveh va-ye-mite-hu va-ya-seb et-ham-meluchah le-David ben-Yishai.
This verse describes Saul’s failure to seek guidance from Yahveh, resulting in his death, and the subsequent transfer of the kingdom to David, son of Yishai. 'Darash' means to seek, inquire, or request. 'Mitehu' means to cause to die, or to kill. 'Sebab' means to turn or cause to turn. 'Ham-meluchah' is 'the kingdom'. 'Ben' is 'son'.
1CH.11
[1CH.11.1] Then all of Israel gathered to David at Hebron, declaring, "Behold, we are of your bone and your flesh." [§]
vayikatzu kol-yisrael el-david chevrona leemor hineh atzmekha uvesarecha anachnu.
This verse describes all of Israel gathering to David at Hebron. They are declaring that they are of his bone and his flesh. 'Vayikatzu' means 'they gathered'. 'Kol-yisrael' means 'all of Israel'. 'El-david' means 'to David'. 'Chevrona' is the place name Hebron. 'Leemor' means 'to say' or 'declaring'. 'Hineh' means 'behold' or 'here'. 'Atzmekha' means 'your bone'. 'Uvesarecha' means 'and your flesh'. 'Anachnu' means 'we'.
[1CH.11.2] Yesterday and the day before yesterday, even when Saul was king, you are the one who leads out and brings in Israel. And Yahveh, the Gods, said to you, "You will shepherd my people Israel, and you will be a leader over my people Israel." [§]
Gam tamol gam shilshom gam biheyot Shaul melech ata hamotzi vehamevi et Yisrael vayomer Yahveh Eloheykha lecha ata tir'eh et ami et Yisrael veata tihyeh nagid al ami Yisrael.
This verse recounts a past event and a divine appointment. It references a time when Saul was king, but emphasizes that Yahveh, the Gods, was still the one who led and brought Israel. Yahveh speaks to someone, declaring that they will shepherd Israel and be their leader.
[1CH.11.3] And all the elders of Israel came to the king in Hebron, and David made a covenant with them in Hebron before Yahveh. And they anointed David as king over Israel, as the word of Yahveh was by the hand of Samuel. [§]
va-yavo'u kol-zikeinei yisrael el-ha-melech chevrona va-yikrot lahem david brit be-chevron lifnei yahveh va-yimshchu et-david le-melech al-yisrael kidvar yahveh be-yad shmuel.
This verse describes the elders of Israel coming to the king (David) in Hebron. David makes a covenant with them in Hebron before Yahveh, and they anoint David as king over Israel, as Yahveh had spoken through the hand of Samuel.
[1CH.11.4] And David went, and all of Israel went to Jerusalem, it is Jebus, and there the Jebusites, inhabitants of the land, were. [§]
Va-yelech David ve-chol-Yisrael Yerushalayim hee Yevus ve-sham ha-Yevusi yoshvei ha-aretz.
This verse describes David and all of Israel going to Jerusalem, which is also known as Jebus, and states that the Jebusites inhabited the land there. ‘Va-yelech’ means ‘and went’. ‘David’ is a proper noun. ‘Ve-chol-Yisrael’ means ‘and all of Israel’. ‘Yerushalayim’ is Jerusalem. ‘Hee’ means ‘she’ or ‘it is’. ‘Yevus’ is Jebus. ‘Ve-sham’ means ‘and there’. ‘Ha-Yevusi’ means ‘the Jebusites’. ‘Yoshvei’ means ‘inhabitants’. ‘Ha-aretz’ means ‘the land’.
[1CH.11.5] And the inhabitants of Jebus said to David, "You will not come in here." And David captured the fortress of Zion; it is the city of David. [§]
vayomru yoshvei yevus leDavid lo tabo henna vayilkod David et metsudat Tziyon hi ir David.
This verse describes the inhabitants of Jebus telling David that he will not enter their city. Despite their opposition, David captures the fortress of Zion, which is referred to as the city of David. The names are translated literally. 'Yevus' becomes 'Jebus', 'David' remains 'David', and 'Tziyon' becomes 'Zion'.
[1CH.11.6] And David said, "Everyone who strikes down a Jebusite first will be head and ruler." And Joab, son of Zeruiah, went up first, and he became head. [§]
Va-yo-mer Da-vid kol-ma-keh Ye-vu-si ba-ri-sho-nah yi-hyeh le-rosh u-le-sar va-ya-al ba-ri-sho-nah Yo-av ben-Tzru-yah va-ye-hi le-rosh.
This verse describes David’s decree regarding who would be the leader of the army. David declared that whoever first struck down a Jebusite would be made head and ruler. Joab, son of Zeruiah, was the first to do so, and consequently became the leader.
[1CH.11.7] And David dwelt in the fortress, therefore they called it City of David. [§]
Va-yeshev David ba-metzad al-ken karu-lo ir David.
This verse describes David settling in the fortress and subsequently being called 'City of David'. 'Va-yeshev' means 'and he sat/dwelt'. 'David' is the proper name David. 'Ba-metzad' means 'in the fortress'. 'Al-ken' means 'because of this/therefore'. 'Karu-lo' means 'they called him'. 'Ir' means 'city'.
[1CH.11.8] And he built the city around, from the foundation and until the surrounding, and Yoav will revive the remainder of the city. [§]
Va-yiven ha-ir mi-sa-viv min-ha-millo ve-ad ha-sa-viv ve-yo-av ye-chay-yeh et-shear ha-ir.
This verse describes the rebuilding of a city. 'Va-yiven' means 'and he built'. 'Ha-ir' means 'the city'. 'Mi-sa-viv' means 'around'. 'Min-ha-millo' means 'from the filling' or 'from the foundation'. 'Ve-ad ha-sa-viv' means 'and until the surrounding'. 'Ve-yo-av ye-chay-yeh' means 'and Yoav will revive' or 'and Yoav will rebuild'. 'Et-shear ha-ir' means 'the remainder of the city'.
[1CH.11.9] And David went, walking and growing, and Yahveh of Hosts was with him. [§]
Va-yelek David haloch ve-gadol va-Yahveh tzevaot immov.
This verse describes David growing in stature while Yahveh of Hosts was with him. 'Va-yelek' means 'and he went', 'David' is the proper name David. 'Haloch' means 'walking', 've-gadol' means 'and growing', 'va-Yahveh' means 'and Yahveh', 'tzevaot' means 'hosts' or 'armies', and 'immov' means 'with him'.
[1CH.11.10] And these are the heads of the mighty men who were with David, those who strengthened him in his kingdom with all Israel, to make him king, as the word of Yahveh concerning Israel stated. [§]
ve'elleh ra'shee hagibborim asher ledavid hamitchazkim immo bemalchuto im-kol-yisrael lehamlicho kidvar Yahveh al-yisrael.
This verse lists the leaders of the mighty men who strengthened David's kingdom with all Israel to make him king, according to the word of Yahveh concerning Israel.
[1CH.11.11] And these are the number of the mighty men who were with David. Yashaveam, son of Hakhmoni, was the head of the thirty. He roused his spear against three hundred slain at one time. [§]
ve-elleh mispar ha-gibborim asher le-David Yashaveam ben-Hakhmoni rosh ha-shalishim hu-orer et-khanito al-shlosh-meot khalal be-paam ekhat.
This verse lists the number of the mighty men who were with David. Yashaveam, son of Hakhmoni, was the head of the thirty. He wielded his spear against three hundred slain in one instance.
[1CH.11.12] And after him was Elazar, son of his relative, the brother; he was among the three mighty warriors. [§]
Ve'acharayv Elazar ben-Dodov ha'achochi, hu bishlosha hagibborim.
This verse lists Elazar, son of his relative, as one of three mighty warriors. 'Ve'acharayv' means 'and after him'. 'Elazar' is a personal name. 'Ben' means 'son of'. 'Dodov' means 'his relative'. 'Ha'achochi' means 'the brother' - in this context, likely a close relative. 'Hu' means 'he/it/this'. 'Bishlosha' means 'in/with three'. 'HaGibborim' means 'the mighty warriors'.
[1CH.11.13] He was with David at the Pass of Damim, and the Philistines had assembled there for battle. The section of the field was filled with cherubs, and the people fled from before the Philistines. [§]
hu hayah im david baphas damim vehaplishtim ne'esfu sham lamilhaamah vat'hi helqat hasadeh meleah se'orim veha'am nasu mipnei plishtim
This verse describes a time when Yahveh was with David at the Pass of Damim, where the Philistines had gathered for war. The field was full of cherubs, and the people fled before the Philistines.
[1CH.11.14] And they stood in the midst of the portion, and they saved it, and they struck the Philistines, and Yahveh saved a great salvation. [§]
va-yit-yatz-vu be-toch-ha-chel-kah va-ya-tzi-lu-ha va-ya-ku et-pli-shtim va-yo-sha yahveh tshu-ah gedo-lah
This verse describes a military victory. 'va-yit-yatz-vu' means 'and they stood'. 'be-toch-ha-chel-kah' means 'in the midst of the portion/field'. 'va-ya-tzi-lu-ha' means 'and they saved it'. 'va-ya-ku et-pli-shtim' means 'and they struck the Philistines'. 'va-yo-sha yahveh tshu-ah gedo-lah' means 'and Yahveh saved a great salvation'.
[1CH.11.15] And three from the thirty descended onto the rock to David, to the Cave of Adullam, and the camp of the Philistines was encamped in the Valley of the Rephaim. [§]
vayirdu shlosha min-hashlosim rosh al-hatzur el-david el-me’arat adullam umachaneh pelishtim choneh be’emek refa’im
This verse describes three of the thirty elite warriors descending from the stronghold to David in the Cave of Adullam. It also states that the camp of the Philistines was encamped in the Valley of the Rephaim.
[1CH.11.16] And David was then in the stronghold, and the Philistines were then stationed in Bethlehem. [§]
Ve-dah-veed ahz bah-metz-oo-dah oo-netz-eev pel-ish-teem ahz beh-bayt lah-chem.
This verse describes David being in a stronghold while the Philistines were stationed in Bethlehem. 'Ve' means 'and'. 'Dahveed' is David. 'Ahz' means 'then' or 'at that time'. 'Bah-metz-oo-dah' means 'in the stronghold'. 'Oo-netz-eev' means 'and were stationed'. 'Pel-ish-teem' is 'Philistines'. 'Beh-bayt lah-chem' means 'in Bethlehem'.
[1CH.11.17] And David desired and said, "Who will give me water from the well of Bethlehem which is at the gate?" [§]
Va-yit-ah-vo Dah-veed va-yo-ah-mar Mee yash-keh-nee mah-yim mee-beor Beit-Lechem asher bash-sha-ar.
This verse describes David expressing a desire. "Va-yit-ah-vo" means "and David desired". "Va-yo-ah-mar" means "and he said". "Mee yash-keh-nee mah-yim" means "who will give me water". "Mee-beor Beit-Lechem" means "from the well of Bethlehem". "Asher bash-sha-ar" means "which is at the gate".
[1CH.11.18] And the three broke through the camp of the Philistines and drew water from the well of Bethlehem, which is by the gate, and carried it and brought it to David. But David would not drink it, and he poured it out to Yahveh. [§]
va-yiv-ke-u ha-shlo-sha be-ma-cha-neh felish-tim va-yish-a-vu-mayim mi-bor beit-lechem asher ba-sha-ar va-yis-u va-ya-viu el-david ve-lo-ava david lis-totam va-ye-nas-ech otam la-Yahveh.
This verse describes three of David’s men breaking through the Philistine lines to bring him water from the well of Bethlehem. David, however, refuses to drink the water, instead pouring it out as an offering to Yahveh.
[1CH.11.19] And he said, “It is unthinkable to me from God to do such a thing. Shall I drink the blood of these men with their lives? For with their lives they brought it, and I refused to drink it. This is what the three mighty men did.” [§]
va-yo-mer kha-lee-lah lee mei-elo-hai mei-a-sot zot ha-dam ha-a-nash-eem ha-eh-leh esh-teh be-naf-sho-tam ki be-naf-sho-tam he-vee-um ve-lo avah leesh-totam eh-leh asu shlo-sheh ha-gib-bor-eem
This verse recounts a refusal to drink the blood of men. The speaker states it is unthinkable to him from his God to do such a thing. He asserts that the men brought their lives (blood) and he refused to drink it, explaining that this is what the three mighty men did.
[1CH.11.20] And Abshai, the brother of Joab, he was a head of the three, and he raised his spear against three hundred slain, and he did not place his name among the three. [§]
ve-avshay akhi-yoav hu haya rosh ha-shlosha ve-hu oreir et-khanito al-shlosh meot khalal ve-lo shem ba-shlosha.
This verse describes Abshai, the brother of Joab. It states that he was a leader among the three, and he raised his spear against three hundred slain. The final clause indicates that he did not put his name among the three.
[1CH.11.21] From the three, among two he was honored, and it was for them a ruler, and to the three he did not come. [§]
min-ha-shlosha bashnayim nikbad vayhi lahem le-sar ve-ad-ha-shlosha lo-va.
This verse describes a situation where someone was honored among two, and became a ruler for them, but did not come among three. 'Min' means 'from'. 'Ha-shlosha' means 'the three'. 'Bashnayim' means 'among two'. 'Nikbad' means 'honored'. 'Vayhi' means 'and it was'. 'Lahem' means 'for them'. 'Le-sar' means 'a ruler'. 'Ve-ad-ha-shlosha' means 'and to the three'. 'Lo-va' means 'did not come'.
[1CH.11.22] B’naya, son of Y’hoyo’da, son of a man of valor, from Kabtza’el, struck two of Ariel of Moab. He descended and struck the lion within the pit on a day of snow. [§]
B’naya ben-Y’hoyo’da ben-’ish-khayil rab-p’alim min-Kabtza’el hu hikka et sh’nei Ari’el Mo’av v’hu yarad v’hikka et ha-Ari b’toch habbor b’yom ha-shalev.
This verse describes a man named B’naya, son of Y’hoyo’da, a man of valor, from Kabtza’el, who struck two of Ariel of Moab. He also descended and struck the lion within the pit on a snowy day. The names of God are not present in this verse, so no direct translation is required for those.
[1CH.11.23] And he struck the Egyptian man, a man of five cubits in measurement, and in the hand of the Egyptian was a spear like a weaver’s shuttle. And he went down to him with a club, and he seized the spear from the hand of the Egyptian, and he killed him with his spear. [§]
ve-hu hik-ka et ha-ish ha-mitz-ri ish mid-dah khamesh ba-am-mah u-ve-yad ha-mitz-ri khan-it ki-men-or org-im va-yered el-av ba-sha-vet va-yig-zol et ha-khan-it mi-yad ha-mitz-ri va-ya-har-ge-hu ba-khan-ito.
This verse describes a confrontation where a person strikes an Egyptian man with a club. It details the size of the Egyptian man, the weapon he carries (a spear resembling a weaver's shuttle), and how the attacker takes the spear and kills the Egyptian with it.
[1CH.11.24] These things did Benaiah son of Jehoiada, and to him was a name among the three heroes. [§]
Elleh asah benayah ben-yehoyada velo-shem bishlosha hagibborim.
This verse describes actions performed by Benaiah son of Jehoiada, and states that he had a name among three heroes. "Elleh" means 'these'. "Asah" means 'he did'. "Benayah" is a personal name, meaning 'Benaiah'. "Ben-yehoyada" means 'son of Jehoiada'. "Velo" is a conjunction, meaning 'and to him'. "Shem" means 'name'. "Bishlosha" means 'among three'. "Hagibborim" means 'the heroes'.
[1CH.11.25] From the thirty, behold, he is honored. He did not enter among the three. And David appointed him to his command. [§]
Min-hash-shaloshim hinno nichbad hu ve-el-hash-shalosha lo-va vay-seemeyhu David al-mishmahto.
This verse describes a man being honored among the thirty, but not being among the three most elite. David then appointed him to a position of responsibility. ‘Min’ means ‘from’, ‘hash-shaloshim’ means ‘the thirty’, ‘hinno’ means ‘behold, lo, here is’, ‘nichbad’ means ‘honored’, ‘hu’ means ‘he’, ‘ve’ means ‘and’, ‘el’ means ‘to’, ‘hash-shalosha’ means ‘the three’, ‘lo-va’ means ‘he did not come/enter’, ‘vay-seemeyhu’ means ‘and David appointed him’, ‘al-mishmahto’ means ‘to his command/responsibility’.
[1CH.11.26] And the mighty of the warriors, God made my brother Yoav, Elchanan, son of his relative, from Bethlehem. [§]
v'giborei hachayalim asah-el achi Yo'av elchanan ben-dodoh mibeit lachem.
This verse describes the mighty warriors who were made by God, specifically referencing the brother of Yoav, Elchanan, son of his relative, from Bethlehem. 'El' refers to God. 'Giborei hachayalim' means 'mighty of the warriors'. 'Asah' means 'made' or 'did'. 'Achi' means 'my brother'. 'Ben-dodoh' means 'son of his relative'. 'Mibeit lachem' means 'from Bethlehem'.
[1CH.11.27] The names of the mountains are the strength of the unknown one. [§]
sham-moht hah-heh-roh-ree cheh-lets hap-plo-nee.
This verse presents a difficult challenge as it is fragmentary and appears to be a proper name or title. 'Shamot' is likely a proper noun referring to a place or people. 'Hah-heh-roh-ree' is a description of that place, 'the mountains'. 'Cheh-lets' means 'portion' or 'strength'. 'Hap-plo-nee' is an unknown proper noun, likely a person or place.
[1CH.11.28] Ee-rah, son of ee-kesh the Tekoite, Ah-vee-eh-zer the Anathothite. [§]
Ee-rah ben-ee-kesh ha-teh-koo-ee, Ah-vee-eh-zer ha-an-toh-tee.
This verse presents a genealogy. "Ee-rah" is a proper name, meaning 'city'. "ben" means 'son'. "ee-kesh" is a proper name. "ha-teh-koo-ee" means 'the Tekoite', identifying origin from the town of Tekoa. "Ah-vee-eh-zer" is a proper name. "ha-an-toh-tee" means 'the Anathothite', identifying origin from the town of Anathoth. The 's' at the end is simply a section marker.
[1CH.11.29] The rose of my beloved is to me, my brother. [§]
sibkay hachushati ilay haachochi
This verse is from the Song of Songs 2:1. "Sibkay" likely refers to a rose or a thorn. "Hachushati" means my beloved. "Ilay" means to me. "Haachochi" means my brother.
[1CH.11.30] The dripping of my bitterness is corrosion, son of understanding, the dripping. [§]
mah-rai han-toh-fee cheh-led ben-bah-ah-nah han-toh-fee
This verse is a poetic riddle or metaphorical statement. "Mah-rai" is often interpreted as 'bitter' or 'droppings'. "Han-toh-fee" means 'the dripping'. "Cheh-led" means 'rust' or 'corrosion'. "Ben-bah-ah-nah" means 'son of understanding'. The verse speaks of something that drips bitterness, resulting in corrosion, and related to understanding.
[1CH.11.31] Itay, son of My Quarrel, from the region of the descendants of Benjamin, is Sevanyahu, of the Per’aton. [§]
‘Itay ben-Ribay miggibeat benee Binyamin Sevanyahu haper’atoni.
This verse introduces a man named Itay, son of Ribay, from the region of Gibeah, associated with the descendants of Benjamin. He is identified as Sevanyahu, the Per’atonite. The names are descriptive and are treated as proper nouns. ‘Itay means “with me.” Ribay means “my quarrel” or “my dispute.” Binyamin refers to the tribe of Benjamin. Sevanyahu means “Yahveh has watched.” Per’atoni likely denotes a place of origin or association – “of the Per’aton.”
[1CH.11.32] Khurai, from the streams of the turbulent one, Saviel of the Arabah. [§]
khu-rai mee-nah-khah-lay gah-ash sa-vee-el ha-ah-rah-vah-tee
This verse appears to be a proper noun, likely a place name or a designation of origin. "khu-rai" is a place. "mee-nah-khah-lay" means "from the streams". "gah-ash" signifies turbulent or fiery. "sa-vee-el" is a personal name. "ha-ah-rah-vah-tee" indicates belonging to the Arabah (desert valley).
[1CH.11.33] The strong purpose of the chosen people belongs to Eliyavvah the Sha'alboni. [§]
azmavet habacharumi elyahbba hashaalboni
This verse consists of several nouns and what appear to be proper names. "azmavet" seems to denote a strong intention or purpose. "habacharumi" appears to be a descriptive phrase, possibly relating to a specific location or people. "elyahbba" is a proper name, likely referring to a person. "hashaalboni" is another proper name, or a descriptive title. The overall meaning is difficult to ascertain without broader context, but it presents as a statement of intention linked to certain people or places.
[1CH.11.34] The sons of the Name, the Gizoniy, Jonathan son of Shagei the mountain dweller. [§]
Benei haShem haGizoniy Yonatan ben-Shagei haHarariy.
Benei means 'sons of'. HaShem means 'the Name'. HaGizoniy is a proper noun, a place or people. Yonatan is 'Jonathan'. Ben means 'son of'. Shagei is a proper noun, a person’s name. HaHarariy means 'the mountain dweller'. This verse identifies Jonathan son of Shagei the mountain dweller as one of the sons of the Name.
[1CH.11.35] Akhyam, son of Sakhar the mountaineer, and Elipal, son of Ur. [§]
Akhyam ben-Sakhar haharari Elipal ben-Ur.
This verse lists the names of two men. "Akhyam" is a personal name. "Ben" means 'son of'. "Sakhar" is a personal name. "Ha" is a definite article, meaning 'the'. "Harari" means 'of the mountain' or 'the mountaineer'. "Elipal" is a personal name. "Ben" again means 'son of'. "Ur" is a personal name.
[1CH.11.36] Khefer the seller, my brother, the one known as. [§]
Khe-fer ham-me-ka-ra-tee a-khee-yah ha-ple-nee
This verse appears to be a proper name or a title. "Khefer" likely represents a personal name or an epithet. "Ham-me-ka-ra-tee" means "the seller". "A-khee-yah" means "my brother". "Ha-ple-nee" means "the so-called" or "the one known as". The 's' at the end is a standard verse marker and doesn't affect the translation of the names.
[1CH.11.37] Khetsroh the Carmelite, Naharai, son of Ezbai. [§]
khets-roh ha-kar-meh-lee nah-ah-rai ben-ez-bah-ee
This verse contains names and familial relationships. "Khetsroh" is a proper name, likely of a person. "ha-Karmehlee" means "the Carmelite", indicating origin or association with the region of Carmel. "Naharai" is another proper name. "Ben-Ezbai" means "son of Ezbai", indicating a familial relationship.
[1CH.11.38] Yoel, my brother, Natan, chosen son of Hagri. [§]
Yoel akhi natan mivchar ben-hagri.
Yoel is a proper noun, a man’s name. ‘Akhi’ means ‘my brother.’ ‘Natan’ is a proper noun, another man’s name. ‘Mivchar’ means ‘chosen.’ ‘Ben’ means ‘son.’ ‘Hagri’ is a proper noun, a man’s name. The ‘-’ is a connecting particle meaning ‘of’.
[1CH.11.39] Tselek the Ammonite, my charioteers, the Hebrew carrying the equipment of Yoav son of Tzeruyah. [§]
Tselek haAmmoni nakharai haberiti nose kelai Yoav ben-Tzeruyah.
Tselek is a proper name, likely of Ammonite origin. 'haAmmoni' means 'the Ammonite'. 'nakharai' means 'my charioteers'. 'haberiti' means 'the Hebrew'. 'nose' means 'carrying'. 'kelai' means 'the equipment of'. 'Yoav' is a proper name, 'ben' means 'son of' and 'Tzeruyah' is a proper name.
[1CH.11.40] The city, the second one, scrapes the second one. [§]
Ee-rah hah-yeet-ree gah-rev hah-yeet-ree.
This verse consists of two parallel phrases. "Ee-rah" means city. "Hah-yeet-ree" is a descriptive adjective meaning 'the later one' or 'the second'. "Gah-rev" means to sift, to winnow, or to scrape. The verse speaks of a city, the later one, and then a parallel phrase describing a scraping of the later one.
[1CH.11.41] Uriyah the Hittite was Zabed, son of Achlai. [§]
Uriyah the Hittite, Zabed son of Achlai.
This verse is a genealogical statement. "Uriyah the Hittite" identifies a person by his origin. "Zabed" is a proper name, meaning 'gift'. "Ben" means 'son of'. "Achlai" is another proper name.
[1CH.11.42] Adina, son of Shiza, the Reubenite, was the head of the Reubenites, and thirty were under his command. [§]
Adina ben-Shiza har-Reuvaini rosh lar-Reuvaini ve-alayv shloshim.
This verse lists Adina, son of Shiza, as the leader of the Reubenites, and states that there were thirty men under his command. ‘Ben’ means ‘son of’, ‘har’ indicates belonging to, and ‘ve-alayv’ means ‘and upon him’ or ‘under his command’.
[1CH.11.43] Khanan, son of Maakah, and Yoshaphat the discerning one. [§]
Khanan ben-Maakah ve-Yoshafat ha-mitni
This verse lists two individuals. 'Khanan' is a personal name. 'ben' means 'son of'. 'Maakah' is a personal name. 've' means 'and'. 'Yoshafat' is a personal name. 'ha' is a definite article meaning 'the'. 'mitni' is an adjective meaning 'the one who understands' or 'the discerning one'.
[1CH.11.44] Uzziyahu the Ashtarite heard, and Yoael, sons of Chotham the Aruerite. [§]
Uzziyahu haAshtariti shama viyoael benei Chotham haArueri.
Uzziyahu is a proper name, meaning "My Strength is Yahveh". haAshtariti means "the Ashtarite", indicating origin or association. shama means "heard". viyoael means "and Yoael", Yoael being a proper name. benei means "sons of". Chotham is a proper name. haArueri means "the Aruerite", indicating origin or association.
[1CH.11.45] Knowing-God son of Shimree, and Yocha his brother, the Titzite. [§]
yediy-a-el ben-shim-ree ve-yo-cha ach-eev ha-tee-tsee
This verse lists individuals and their familial connections. 'Yediy-a-el' is a personal name composed of 'Yediy' (knowing) and 'El' (God). 'Ben' means 'son of'. 'Shimree' is a personal name. 'Ve' means 'and'. 'Yocha' is a personal name. 'Ach' means 'brother'. 'Acheev' means 'his brother'. 'Ha-tee-tsee' refers to a geographical origin or tribal affiliation, meaning 'the Titzite'.
[1CH.11.46] My God is God, the one who understands, and my fourth, and Yo-sha-vyah, sons of God is pleasant, and Yith-mah the Mo-avi. [§]
Eli-el ham-ha-vim ve-ree-vai ve-yo-sha-vyah benei el-na-am ve-yith-mah ham-mo-avi.
This verse lists several individuals. "Eli-el" means "My God is God". "ham-ha-vim" means "the one who understands". "ve-ree-vai" means "and my fourth". "ve-yo-sha-vyah" means "and Yo-sha-vyah". "benei el-na-am" means "sons of El-na-am". "ve-yith-mah ham-mo-avi" means "and Yith-mah the Mo-avi". The verse is essentially a genealogical listing of people, identifying them by name and possibly lineage or origin.
[1CH.11.47] God-God, and worker, and Yahveh-God, the commander. [§]
Eli-el ve-Oved ve-Ya-a-shi-el ham-me-tso-vay-ah.
This verse lists three names and a descriptor. 'Eli-el' is a compound name consisting of 'El' (God) and 'el' (God, but functioning here as part of the name). 'Oved' means 'worker' or 'servant'. 'Ya-a-shi-el' is another compound name, with 'Ya' being a shortened form of YHVH (Yahveh) and 'el' (God). 'Ham-me-tso-vay-ah' means 'the one who commands' or 'the commander'.
1CH.12
[1CH.12.1] And these are those who came to David at Ziklag, still held back because of Saul son of Kish, and they were among the warriors, helpers in the war. [§]
ve-elleh ha-ba'im el-david le-tsiklag od ats'ur mip'nei sha'ul ben-kish ve-hem bagibborim ozrei hamilchama
This verse describes those who came to David at Ziklag while still being restrained because of Saul, son of Kish, and they were among the mighty warriors, helpers in war.
[1CH.12.2] Those who draw the bow, right-handed and left-handed, with stones and with arrows with the bow, were relatives of Saul from Benjamin. [§]
noshekei keshet mayminim umasmilim ba'avanim uvachitzim ba'kashet me'achei Sha'ul mibinyamin.
This verse describes skilled archers and slingers who were relatives of Saul from the tribe of Benjamin. "Noshekei keshet" literally means "those who drink the bow," a poetic way of describing skilled archers. "Mayminim umasmilim" means "right-handed and left-handed", indicating skill with both hands. "Ba'avanim uvachitzim ba'kashet" means "with stones and with arrows with the bow". "Me'achei Sha'ul mibinyamin" means "from the relatives of Saul from Benjamin".
[1CH.12.3] The chief Akhiezer and Yoash, sons of the Shma'ah the Gib'onite, and Zizael and Pelet, sons of Azmavet, and Brakha, and Yehu the Anatite. [§]
ha-rosh akhiezer ve-yoash benei ha-shma'ah ha-gib'ati vi-zizael va-pelet benei azmavet u-brakha ve-yehu ha-anati.
This verse lists the names of individuals. 'ha-rosh' means 'the head' or 'the chief'. 'akhiezer' is a personal name, and 've-yoash' means 'and Yoash'. 'benei' means 'sons of'. 'ha-shma'ah' is a personal name, and 'ha-gib'ati' signifies 'the Gib'onite'. 'vi-zizael' means 'and Zizael', and 'va-pelet' means 'and Pelet'. 'benei azmavet' means 'sons of Azmavet'. 'u-brakha' means 'and Brakha', and 've-yehu ha-anati' means 'and Yehu the Anatite'.
[1CH.12.4] And Ishmaiah the Gibbonite was a mighty warrior among the thirty, and he was over the thirty. [§]
vayishma'iyah ha gib'oni gibbor bash'shaloshim ve'al-hash'shaloshim
This verse describes a man named Ishmaiah, who was a Gibbonite, a mighty warrior among the thirty, and over the thirty. 'Gibbonite' refers to someone from the city of Gibeah. 'Bash'shaloshim' means 'among the thirty' and 've'al-hash'shaloshim' means 'and over the thirty'.
[1CH.12.5] And Jeremiah and Yakhaziel and Yokhanan and Yozabad, the Gederati. [§]
Ve-yirmeyah ve-yakhaziel ve-yokhanan ve-yozabad ha-gederati.
This verse lists names. 'Ve' means 'and'. 'Yirmeyah' is a proper name, likely Jeremiah. 'Yakhaziel' is another proper name. 'Yokhanan' is another proper name, likely John. 'Yozabad' is another proper name. 'Ha-gederati' means 'the Gederati', indicating origin or family affiliation.
[1CH.12.6] Eluza-i, Veirimot, and Velya-hu, and guarding-him and judging-him, the sharp one. [§]
Eluza-i veerimot uVelya-hu ushmarya-hu ushpateya-hu hacharipee.
This verse lists a series of proper names. "Eluza-i" likely contains "El", meaning God, as a component. "Veirimot" and "Velya-hu" are also proper names. "Shmarya-hu" and "Shpateya-hu" are proper names containing elements related to guarding and judging, respectively. "Hacharipee" is an adjective describing someone as sharp or keen.
[1CH.12.7] God-named, and Yahveh-is-salvation, and God-helps, and God-helps, and Yahveh-has-returned, the bald ones. [§]
Elkanah ve yishiyahu va azar'el ve yo'ezer ve yashav'am ha qarchim.
This verse lists the names of several men. 'Elkanah' contains 'El' meaning 'God'. 'Yishiyahu' likely means 'Yahveh is salvation'. 'Azar'el' may mean 'God helps'. 'Yo'ezer' means 'God helps'. 'Yashav'am' means 'Yahveh has returned'. 'Ha qarchim' means 'the bald ones'.
[1CH.12.8] And Yoelah and Zevadiah, sons of Yerocham, are from the enclosure. [§]
Ve-yo-el-ah oo-zev-ad-yah benee yero-cham min-ha-gedor.
This verse lists the names of individuals and their lineage. 'Ve' means 'and'. 'Yoelah' and 'Zevadiah' are personal names. 'Benee' means 'sons of'. 'Yerocham' is another personal name, indicating the father. 'Min' means 'from'. 'Ha-gedor' is a place name, meaning 'the enclosure'.
[1CH.12.9] And from the Gadites, warriors were separated to David, to the stronghold of the wilderness, valiant of force, men of the army for war, those arranging shield and spear, and faces of lion, their faces, and like gazelles upon the mountains for swiftness. [§]
Oo-min ha-gah-dee neev-deh-loo el-dah-veed la-met-zahd mid-bah-rah gib-borei ha-chai-eel an-shei tzah-vah la-mil-ha-mah ore-kei tzin-nah vah-roh-mah oo-peh-nei ar-yeh peh-nei-hem vee-kitz-bah-eem al-heh-hah-rim leh-mah-ehr.
This verse describes a selection of valiant warriors from the Gadites who joined David, ready for war. They were skilled in battle, equipped with shields and spears, brave as lions, and swift as gazelles. The verse highlights their preparedness and courage as they joined David’s forces.
[1CH.12.10] Help the first, the servant of God the second, my God is father the third. [§]
Ezer ha-rosh, Ovadyah ha-sheni, Eli'av ha-shlishi.
This verse lists three individuals. "Ezer" is a name meaning "help." "Ha-rosh" means "the first." "Ovadyah" is a name meaning "servant of God." "Ha-sheni" means "the second." "Eli'av" is a name meaning "my God is father." "Ha-shlishi" means "the third."
[1CH.12.11] From Mishman, the fourth, Jeremiah, the fifth. [§]
mishmana harbi'i yirmeya hachamishi
This verse is a subscription at the end of the book of Jeremiah. 'Mishmana' refers to a family or clan. 'Harbi'i' means 'the fourth'. 'Yirmeya' is the name Jeremiah. 'Hachamishi' means 'the fifth'. The verse specifies the lineage and order of scribes or recorders associated with the text.
[1CH.12.12] You will come, the sixth, God-God, the seventh. [§]
At-tai ha-shishi Eli-el ha-shevi-i
This verse lists names. "At-tai" means 'you will come'. "Ha-shishi" means 'the sixth'. "Eli-el" is a compound name; 'Eli' meaning 'God' and 'el' also meaning 'God'. "Ha-shevi-i" means 'the seventh'.
[1CH.12.13] Yochanan, the eighth, and Elzabed, the ninth. [§]
Yochanan ha-shemini Elzabed ha-teshi'i.
Yochanan means 'God is gracious'. 'Ha' means 'the'. 'Shemini' means 'eighth'. Elzabed is a proper name. 'Ha' means 'the'. 'Teshi'i' means 'ninth'. This verse appears to be a list of names, likely genealogical in nature, and refers to Yochanan the eighth and Elzabed the ninth.
[1CH.12.14] Jeremiah, the tenth, appointed Simkhabanni in the tenth month. [§]
Yirmeyahu ha-ashiri simkhabanni ashteh azar.
This verse appears in Jeremiah 52:12. 'Yirmeyahu' is the name Jeremiah. 'Ha-ashiri' means 'the tenth'. 'Simkhabanni' is a proper noun, a Babylonian official's name. 'Ashteh azar' means 'in the tenth month'.
[1CH.12.15] These are the sons of Gad, leaders of the army. One for a hundred, the lesser, and the greater for a thousand. [§]
Elleh mibnei-Gad roshei hatzava, echad lemeah hakatan vehagadol le'elef.
This verse lists the leaders of the army of Gad. 'Elleh' means 'these'. 'mibnei' means 'from the sons of'. 'Gad' is a proper noun, a name. 'roshei' means 'heads' or 'leaders'. 'hatzava' means 'the army'. 'echad' means 'one'. 'lemeah' means 'for a hundred'. 'hakatan' means 'the small' or 'the least'. 'vehagadol' means 'and the great' or 'and the greatest'. 'le'elef' means 'for a thousand'. This verse is stating that each of the lesser leaders commands one hundred soldiers, and each of the greater leaders commands one thousand.
[1CH.12.16] These are those who crossed the Jordan in the first month, and it overflowed over all its banks, and they drove away all the plains people to the east and to the west. [§]
Elleh hem asher avru et-hayarden bachoshesh harishon vahu memaleh al-kol-gedotav vayavrichu et-kol-haemakim lamizrach ulamarav.
This verse describes a group that crossed the Jordan River in the first month, causing the displacement of people from the plains to the east and west. "Elleh" means "these." "Hem" means "they are." "Asher" means "that/who." "Avru" means "they crossed." "Et" is a direct object marker. "Hayarden" is "the Jordan." "Bachoshesh" means "in the month." "Harishon" means "the first." "Vahu" means "and he." "Memaleh" means "fills/overflows." "Al-kol" means "over all." "Gdotav" means "its banks." "Vayavrichu" means "and they drove away." "Et-kol" is another direct object marker. "Haemakim" means "the plains people." "Lamizrach" means "to the east." "Ulamarav" means "and to the west".
[1CH.12.17] And people came from the people of Benjamin and Judah to the fortress to David. [§]
Va-yavo-u min-bnei Binyamin vi-Yehudah ad-lametzad le-David.
This verse describes people coming from the tribes of Benjamin and Judah to David. 'Va-yavo-u' means 'and they came.' 'Min-bnei' means 'from the sons of' or 'from the people of.' 'Lametzad' means 'to the fortress.' 'Le-David' means 'to David.'
[1CH.12.18] And David went out before them and answered and said to them, "If you have come to me in peace to help me, may there be a united heart with you. But if you come to betray me to my enemies without cause, may the God of our ancestors see it and judge." [§]
Va-yetze David lif-nei-hem va-ya'an va-yomer la-hem im-le-shalom ba-tem elai le-ezreni yi-hyeh-li aleichem levav le-yachad ve-im-le-ramotani le-tzarai belo chamas be-chapi ye-reh Elohei avoteynu ve-yochach.
This verse describes David questioning the intentions of those who have come to him. He asks if they come in peace to help him, in which case he wishes to have a united heart with them. Alternatively, if they come to betray him to his enemies without cause, he invokes the God of his ancestors to see and judge. 'Va-yetze' means 'and David went out'. 'lif-nei-hem' means 'before them'. 'Va-ya'an' means 'and he answered'. 'va-yomer' means 'and he said'. 'im' means 'if'. 'le-shalom' means 'in peace'. 'ba-tem' means 'you came'. 'elai' means 'to me'. 'le-ezreni' means 'to help me'. 'yi-hyeh-li' means 'may there be for me'. 'aleichem' means 'with you'. 'levav' means 'heart'. 'le-yachad' means 'together'. 've-im' means 'and if'. 'le-ramotani' means 'to deceive me'. 'le-tzarai' means 'to my enemies'. 'belo chamas' means 'without cause'. 'be-chapi' means 'in my hand'. 'ye-reh' means 'may see'. 'Elohei avoteynu' means 'the God of our ancestors'. 've-yochach' means 'and may judge'.
[1CH.12.19] And a spirit clothed Amassai, head of the third rank, to you, David, and with you, son of Jesse, peace, peace to you, and peace to your helper, because your help are your Gods. And David accepted them, and he gave them at the heads of the battalion. [§]
ve-ruakh lavsha et-amassai rosh ha-shalishim lecha david ve-imcha ben-yishai shalom shalom lecha ve-shalom le-ozrech ki azar’cha elohecha vayakabel’em david vayiten’em be-rashei ha-gedud.
This verse describes Abishai being clothed with leadership and David accepting him and his men into his army. 'Ruach' means 'wind' or 'spirit', but is used here to represent a divine empowerment. 'Lavsha' means 'clothed'. 'Amassai' is a proper name, translated as 'Amassai'. 'Rosh ha-shalishim' means 'head of the third rank'. 'Lecha' means 'to you'. 'David' is a proper name, translated as 'David'. 'Imcha' means 'with you'. 'Ben-yishai' means 'son of Jesse'. 'Shalom' means 'peace'. 'Ozrech' means 'your helper'. 'Azar’cha’ means 'your help'. 'Elohecha’ means 'your Gods'. 'Vayakabel’em’ means 'and he accepted them'. 'Vayiten’em’ means 'and he gave them'. 'Be-rashei ha-gedud’ means 'at the heads of the battalion'.
[1CH.12.20] And from Manasseh, some fell to David when he came with the Philistines against Saul to war, and they did not help them. For the commanders of the Philistines had sent him away, saying, "Let him fall upon the head of my Lord Saul." [§]
Oo-mim-men-ash-sheh naf-loo al-dah-veed beh-vo-o im-plee-sh-teem al-shah-ool lam-eel-chah-mah veh-lo ah-zah-room kee-veh-eh-tzah shil-loo-hoo sar-nay plee-sh-teem le-eh-mor beh-rah-shay-noo yip-pol el-ah-do-nai shah-ool.
This verse describes how men from Manasseh defected to David while he was coming with the Philistines against Saul for war. The Philistine commanders sent them away, hoping David would turn against Saul. They believed David would be their downfall if he remained loyal to Saul. ‘Adonai’ here refers to Saul as David’s Lord, in the sense of the one he serves.
[1CH.12.21] While going to Ziklag, they fell upon him: Adnah, Jozabad, Yidiel, Michael, Jozabad, Elihu, and Ziltay. These were the heads of thousands who belonged to Manasseh. [§]
bə·lek·tō ʾel-ṣiq·laḡ nā·pəlū ʿā·lāyw mim·mə·naš·šəh ʿad·naḥ wə·yō·zā·ḇāḏ wə·yiḏī·ʿă·ʾēl ū·miḵāʾēl wə·yō·zā·ḇāḏ wə·ʾĕlī·hūʾ wə·ṣil·tāy rā·šê ha·ʾă·lā·pîm ʾă·šer li·mə·naš·šəh.
This verse describes a group of leaders who fell upon someone while going to Ziklag. The names listed are Adnah, Jozabad (appears twice), Yidiel, Michael, Elihu, and Ziltay. These are identified as the heads of thousands from Manasseh.
[1CH.12.22] And they helped with David’s army, for they were all valiant warriors, and they became leaders in the army. [§]
vehemma azar im-daveed al-hagdood ki-gibborei khayil kullam vayhiyu sarim batsavaa
This verse describes how they assisted David with the army, because they were all valiant warriors, and they became leaders in the army.
[1CH.12.23] For at the time of day, day by day, they come to David for help, until his camp is as large as the camp of the Gods. [§]
ki le'et yom be yom yavo al david le'ezro ad le machane gadol kemachane elohim.
This verse describes people coming to David for help daily, until his camp becomes as large as the camp of the Gods.
[1CH.12.24] And these are the numbers of the heads of the advance guard of the army who came to David in Hebron to turn the kingdom of Saul over to him according to the word of Yahveh. [§]
ve'elleh misp'rei rashei hachalutz latzava' ba'u al-David Chevrona lehashev malchut Sha'ul elav k'fi Yahveh.
This verse lists the number of leaders of the advance guard of the army who came to David in Hebron to turn the kingdom of Saul over to him according to the word of Yahveh. 've'elleh' means 'and these', 'misp'rei' means 'numbers', 'rashei' means 'heads', 'hachalutz' means 'advance guard', 'latzava' means 'to the army', 'ba'u' means 'came', 'al-David' means 'to David', 'Chevrona' is the place name 'Hebron', 'lehashev' means 'to turn', 'malchut' means 'kingdom', 'Sha'ul' is the name 'Saul', 'elav' means 'to him', and 'k'fi' means 'according to the word of'.
[1CH.12.25] The descendants of Judah, bearers of shields and spears, were six thousand and eight hundred front lines of the army. [§]
bə-nê yə-hû-ḏāh nō-śə-’î ṣin-nāh wā-rō-maḥ šē-šet ’ă-lā-pîm ū-šə-mō-nēh mē-’ōt ḥă-lū-ṣê ṣā-ḇā’
This verse describes the warriors of Judah who were equipped for battle. 'Bə-nê' means 'sons of' or 'descendants of'. 'Yə-hû-ḏāh' is the name Judah. 'Nō-śə-’î' means 'bearers of'. 'Ṣin-nāh' and 'rō-maḥ' refer to weaponry, specifically shields and spears. 'Šē-šet ’ă-lā-pîm' means 'six thousand'. 'Ū-šə-mō-nēh mē-’ōt' means 'and eight hundred'. 'Ḥă-lū-ṣê ṣā-ḇā’' means 'front lines of the army'.
[1CH.12.26] From the descendants of Simeon, mighty warriors for military service, seven thousand and one hundred. [§]
min-bene shimmeon gibborei khayil la-tzava shiv'at alafim u-meah.
This verse describes the number of warriors from the tribe of Simeon who were fit for military service. "min" means "from", "bene" means "sons" (used here to denote descendants of), "shimmeon" is the name Simeon, "gibborei" means "the mighty men" or "warriors", "khayil" means "strength" or "valor", "la-tzava" means "to the army" or "for military service", "shiv'at" means "seven", "alafim" means "thousands", "u-meah" means "and one hundred".
[1CH.12.27] From the descendants of the Levite, four thousand and six hundred. [§]
min-benei ha-levi arba'at alafim ve-shesh me'ot.
This verse states a number of people from the Levites. 'min' means 'from'. 'benei' means 'sons of', but is used generally to mean 'descendants of'. 'ha-levi' means 'the Levite'. 'arba'at' means 'four'. 'alafim' means 'thousands'. 've' means 'and'. 'shesh' means 'six'. 'me'ot' means 'hundreds'.
[1CH.12.28] And Jehoiada, the ruler, was with Aaron, and with him were three thousand and seven hundred. [§]
vee-ho-yah-dah-ah hah-nah-geed le-ah-har-on vee-im-oh shlosh-et ah-lah-feem oo-shev-ah may-oht
This verse describes Jehoiada, the ruler, with Aaron, and with him are three thousand and seven hundred (people). The name Jehoiada contains the name Yahveh (YHVH). The word 'nagid' means ruler or leader. 'Immo' means 'with him'. The numbers are straightforward.
[1CH.12.29] And Zadok was a young man, a valiant warrior, and the leaders of his father's house numbered twenty-two. [§]
ve-tsadoq na'ar gibor khayil u-beyt-aviv sarim esrim u-shnayim.
This verse describes Zadok as a young, valiant warrior, and states that the leaders of his father's house numbered twenty-two.
[1CH.12.30] And from the sons of Benjamin, brothers of Saul, were three thousand, and until now their numbers have increased as guards performing guard duty at the house of Saul. [§]
u-min-bnei-binyamin achei Sha'ul shloshet alafim ve'ad-henna marbitam shomrim mishmeret beit Sha'ul.
This verse discusses the number of Benjaminites who were brothers of Saul and their role in guarding Saul’s house. “Bnei Binyamin” means “sons of Benjamin.” “Achei Sha’ul” means “brothers of Saul.” “Shloshet alafim” means “three thousand.” “Ve’ad-henna” means “and until now.” “Marbitam” means “their increase/multiplication.” “Shomrim” means “guards.” “Mishmeret” means “guard duty/watch.” “Beit Sha’ul” means “house of Saul.”
[1CH.12.31] And from the descendants of Ephraim, twenty thousand and eight hundred valiant warriors, men of renown according to the houses of their fathers. [§]
u-min-bnei efraim esrim elef ushmona me'ot giborei khayil anshei shemot lebeit avotam.
This verse details the number of fighting men from the tribe of Ephraim. 'Bnei' means 'sons of' or 'descendants of'. 'Efraim' is Ephraim. 'Esrim elef' means 'twenty thousand'. 'Ushmona me'ot' means 'and eight hundred'. 'Giborei khayil' means 'heroes of strength' or 'valiant warriors'. 'Anshei shemot' means 'men of names' (i.e., notable men). 'Lebeit avotam' means 'to the house of their fathers' (i.e., according to their ancestral houses).
[1CH.12.32] And from half the tribe of Manasseh, eighteen thousand were counted by names to come and make David king. [§]
u'me'chatsi mateh Menashe shmonah asar alef asher nikku beshemot lavo lehamlikh et David.
This verse describes the number of men from the tribe of Manasseh who were specifically chosen and registered by name to come and make David king. "Mateh" means tribe or staff, representing lineage. "Alef" is a unit of measurement, here referring to a thousand. "Nikku" refers to being counted or registered. "Lehamlikh" means 'to make king'.
[1CH.12.33] And from the sons of Issachar were those who had understanding of times, to know what Israel ought to do. Their leaders were two hundred, and all their brothers were according to their direction. [§]
oo-mib-nei yis-sa-char yo-de-ei bi-nah la-itim la-da-at mah ya-ah-seh yis-ra-el ro-shei-hem ma-at-yim ve-chol a-chei-hem al-pi-hem.
This verse describes individuals from the tribe of Issachar who possessed understanding of times and were able to discern what Israel should do. It states that their leaders numbered two hundred, and all their kin were at their direction.
[1CH.12.34] From Zebulun go forth fighting men, arraying battle lines with all implements of war, fifty thousand, and equipped without hesitation and with resolve. [§]
Mizbullun yotzei tzava orekhei milkhama bechol kilei milkhama chamishim alef velador belo lev valeiv.
This verse describes the fighting men of the tribe of Zebulun. "Mizbullun" is a variant spelling of Zebulun. "Yotzei tzava" means "those who go forth to war" or "fighting men." "Orekhei milkhama" means "those who arrange war" or "battle arrayers." "Bechol kilei milkhama" means "with all implements of war." "Chamishim alef" means "fifty thousand." "Velador" is a bit ambiguous, but seems to refer to armor or equipment. "Belo lev valeiv" is a phrase indicating steadfastness and willingness - literally "without heart and with heart," implying both courage and commitment.
[1CH.12.35] And from Naphtali were leaders, one thousand, with them Betzinah and Hanit, thirty and seven thousand. [§]
u minaphtali sarim alef ve'imahim betzinah v'chanit shloshim v'shivah alef.
This verse lists the number of warriors from the tribe of Naphtali who joined the army. 'Minaphtali' means 'from Naphtali'. 'Sarim' means 'leaders' or 'chieftains'. 'Alef' represents the number one thousand. 'Imahim' means 'with them'. 'Betzinah' and 'chanit' are likely the names of leaders of the warriors. 'Shloshim v'shivah' means 'thirty and seven'. The 'alef' at the end again represents one thousand.
[1CH.12.36] And from the Danites, arrangers of war, twenty-eight thousand and six hundred. [§]
oo-min-hah-dah-nee ohr-khey mil-hah-mah ehs-ree-mohnah-ah el-ef ve-shesh may-ot.
This verse lists the number of fighting men from the Danites. 'Dan' refers to the tribe of Dan. 'Ohr-khey mil-hah-mah' translates to 'arrangers of war' which is equivalent to 'fighting men'. 'Ehs-ree-mohnah-ah el-ef' means 'twenty-eight thousand'. 'Ve-shesh may-ot' means 'and six hundred'.
[1CH.12.37] And from Asher came forth an army to prepare for war, forty thousand. [§]
oo-may-ah-sher yo-tze-ee tzav-ah la-ah-roch mil-cha-mah ar-bah-eem ah-lef.
This verse describes the military forces coming forth from the tribe of Asher. “Asher” is a proper noun, the name of one of the twelve tribes of Israel. “Yotzei” means coming forth or going out. “Tzavah” means army or warfare. “La’aroch” means to arrange or prepare. “Milchamah” means war or warfare. “Arba’im” means forty. “Alef” means thousand.
[1CH.12.38] And from beyond the Jordan, from the Reubenites and the Gadites and half the tribe of Manasseh, were in all instruments of war one hundred and twenty thousand. [§]
oo-may-ay-ver lah-yar-den min-hah-roo-bay-nee veh-gah-dee vakh-tzee sheh-vet meh-nah-sheh bekohl klee tzeh-vah mil-hah-mah may-ah veh-eh-ser ah-lef.
This verse describes the number of fighting men from the tribes of Reuben, Gad, and half of the tribe of Manasseh who were ready for war. The verse literally states 'and from beyond the Jordan, from the Reubenites and the Gadites and half the tribe of Manasseh, in all instruments of war, one hundred and twenty thousand'.
[1CH.12.39] All these were men of war, helpers of battle formation, who came to Hebron with a whole heart to make David king over all Israel, and also all the remnant of Israel came with one heart to make David king. [§]
kal-eleh anshee milchamah oodree ma'arekah belev shalem bau chevronah lehamlikh et-david al-kol-yisrael ve-gam kol-sherit yisrael lev echad lehamlikh et-david.
This verse describes the people who came to Hebron to make David king over all Israel. 'Kall-eleh' means 'all these.' 'Anshee milchamah' means 'men of war.' 'Oodree ma'arekah' means 'helpers of battle formation.' 'Belev shalem' means 'with a whole heart.' 'Bau chevronah' means 'they came to Hebron.' 'Lehamlikh et-david' means 'to make David king.' 'Al-kol-yisrael' means 'over all Israel.' 'Ve-gam kol-sherit yisrael' means 'and also all the remnant of Israel.' 'Lev echad' means 'one heart.'
[1CH.12.40] And they were there with David for three days, eating and drinking, for their brothers had prepared for them. [§]
va-yih-yu sham im-da-vid ya-mim shlo-sha o-khlim ve-sho-tim ki-he-khi-nu la-hem a-chei-hem
This verse describes David and his men being supplied with food and drink by their brothers for three days. 'Va-yih-yu' means 'and they were'. 'Sham' means 'there'. 'Im-David' means 'with David'. 'Ya-mim shlo-sha' means 'three days'. 'Okhlim' means 'eating'. 'Ve-shotim' means 'and drinking'. 'Ki' means 'for'. 'He-khi-nu' means 'they prepared'. 'La-hem' means 'for them'. 'A-chei-hem' means 'their brothers'.
[1CH.12.41] And also those near to them, even up to Issachar and Zebulun and Naphtali, bring bread on donkeys and on camels and on oxen, and food: fine flour, raisins, wine and oil, and cattle and sheep in abundance, for there is joy in Israel. [§]
və-gam ha-kərovim-’ăleyhem ‘ad-yissaskhar u-zəvulun u-naftali m’vi’im lechem ba-chamorim u-va-g’malim u-va-paradim | u-va-bakar ma’achal kemach d’velim v’tzimmukim v’yayin-v’shemen u-vakar v’tzon larov ki simcha b’yisrael.
This verse describes the offerings brought by the descendants of Jacob's sons. Specifically, it details the contributions of the tribes near Issachar, Zebulun, and Naphtali. These tribes brought bread, along with provisions carried on donkeys, camels, and oxen. The provisions included fine flour, raisins, wine, oil, cattle, and sheep in abundance, signifying great joy in Israel.
1CH.13
[1CH.13.1] And David consulted with the commanders of the thousands and the hundreds, to every leader. [§]
va-yo-atz David im-sarei ha-alafim ve-hameot le-kol nagid
This verse describes David consulting with the commanders of the thousands and hundreds, to every leader. ‘Va-yo-atz’ means ‘and consulted’. ‘David’ is the proper name David. ‘Im-sarei’ means ‘with the commanders’. ‘Ha-alafim ve-hameot’ means ‘of the thousands and hundreds’. ‘Le-kol nagid’ means ‘to every leader’.
[1CH.13.2] And David said to all the assembly of Israel, "Is it good in your eyes, and from Yahveh, the Gods of us, that a raid be sent against our brothers who remain in all the lands of Israel, and with them the priests and the Levites in the cities of their dwellings, and that they gather to us?" [§]
Va-yo-mer Da-vid le-chol kah-hal Yis-ra-el im-a-lei-chem tov u-min-Yeh-veh E-lo-him-nu nif-rat-zah nish-le-chah al-a-chei-nu ha-nish-a-rim be-chol ar-tzot Yis-ra-el ve-im-hem ha-ko-hen-im ve-ha-le-vi-im be-a-rei mig-resh-ei-hem ve-yi-ka-vet-zu ei-lei-nu.
This verse recounts David speaking to all the assembly of Israel. He asks if it is good in their eyes, and from Yahveh, the Gods of them, that a raid be sent against their brothers who remain in all the lands of Israel, and with them, the priests and the Levites, in the cities of their habitations, and they gather to them.
[1CH.13.3] And we will carry the Ark of the Gods of us to us, because we did not seek it in the days of Saul. [§]
ve-na-seh-vah et-a-ron e-lo-hei-nu ei-lei-nu ki-lo dra-shnu-hu bi-mei Sha-ul.
This verse discusses bringing back the Ark of God. 've-na-seh-vah' means 'and we will carry'. 'et-a-ron' means 'the Ark'. 'e-lo-hei-nu' means 'the Gods of us'. 'ei-lei-nu' means 'to us'. 'ki-lo' means 'because not'. 'dra-shnu-hu' means 'we sought it'. 'bi-mei Sha-ul' means 'in the days of Saul'.
[1CH.13.4] And the whole assembly said to do thus, for the thing appeared right in the eyes of all the people. [§]
vayomeru kol-hakahal la'asot khen ki-yashar hadavar b'einei kol-ha'am
This verse describes a collective decision made by 'the assembly'. 'Vayomeru' means 'and they said'. 'Kol-hakahal' means 'all the assembly'. 'La'asot' means 'to do'. 'Khen' means 'thus'. 'Ki' means 'for, because'. 'Yashar' means 'straight, right'. 'Hadavar' means 'the word, the thing'. 'B'einei' means 'in the eyes of'. 'Kol-ha'am' means 'all the people'.
[1CH.13.5] And David gathered all of Israel from the brook of Egypt and even to the entrance of Hamath to bring the Ark of the Gods from Kiryat Yearim. [§]
Va-yakhel David et kol Yisrael min Shichor Mitzrayim ve'ad L'vo Hamat lehavia et Aron haElohim miKiryat Yearim.
This verse describes David gathering all of Israel from the brook of Egypt (Shichor Mitzrayim) to the entrance of Hamath to bring the Ark of the Gods from Kiryat Yearim. 'Va-yakhel' means 'and he gathered'. 'Et' is an untranslated particle indicating a direct object. 'Kol' means 'all'. 'Yisrael' is Israel. 'Min' means 'from'. 'Ve'ad' means 'and to' or 'even to'. 'Lehavia' means 'to bring'. 'Aron' means 'ark'. 'HaElohim' means 'the Gods'. 'MiKiryat Yearim' means 'from Kiryat Yearim'.
[1CH.13.6] And David and all of Israel went up to Baalah, to Kiryat Yearim which belongs to Judah, to bring up from there the Ark of the Gods. Yahveh dwells among the cherubim, whose name is called. [§]
va-ya-al da-vid ve-chol-yis-ra-el ba-a-la-ta el-kir-yat ye-a-rim a-sher li-ye-hu-da le-ha-a-lot mish-sham et a-ron ha-el-o-him ye-ho-vah yo-shev ha-ker-u-vim a-sher nik-ra shem.
This verse describes David and all of Israel going to Kiryat Yearim, which belongs to Judah, to bring up the Ark of the Gods, Yahveh, who dwells among the cherubim, whose name is called.
[1CH.13.7] And they mounted the Ark of the Gods upon a new cart from the house of Abinadav, and Uzza and his brother were leading with the cart. [§]
vayarkhibu et-aron haelohim al-agalah chadashah mibeit avinadav veuza veakhyo nohegim baagalah
This verse describes the Philistines placing the Ark of the Gods on a new cart and leading it with a cow and its calf. ‘Vayarkhibu’ means ‘and they mounted’ or ‘and they placed’. ‘Aron’ means ‘ark’ or ‘chest’. ‘haElohim’ means ‘the Gods’ (plural). ‘al-agalah’ means ‘on a cart’. ‘chadashah’ means ‘new’. ‘mibeit avinadav’ means ‘from the house of Abinadav’. ‘veUza veakhyo’ means ‘and Uzza and his brother’. ‘nohegim’ means ‘are leading’ or ‘are driving’. ‘baagalah’ means ‘with the cart’.
[1CH.13.8] And David and all of Israel were playing music before the Gods with all strength, and with songs, and with lyres, and with harps, and with drums, and with sistrums, and with trumpets. [§]
ve-da-veed ve-chol-yis-ra-el me-sa-cha-kim lif-nei ha-el-o-heem be-chol-oz u-ve-shi-rim u-ve-ki-no-rot u-ve-ne-va-lim u-ve-tu-fim u-ve-mitz-el-ta-yim u-va-cha-tzotz-rot.
This verse describes David and all of Israel playing music before the Gods with all their strength, using songs, lyres, harps, drums, sistrums, and trumpets. 'Ve' means 'and'. 'Chol' means 'all'. 'Lifnei' means 'before'. 'Bechol' means 'with all'. 'U' means 'and'.
[1CH.13.9] And they came up to the threshing floor of Kidon, and Uzza extended his hand to grasp the Ark, because the oxen stumbled. [§]
va-yavo-u ad-goren kidon va-yishlach Uzza et-yado le-echoz et-ha-aron ki shamtu ha-bakar.
This verse describes an event where the Ark of the Covenant was being transported and Uzza reached out to steady it when the oxen stumbled. The names of God do not appear in this verse. 'Goren' means threshing floor, 'Kidon' is a place name, 'Uzza' is a person's name, 'aron' means ark, 'bakar' means oxen. The verbs in the sentence describe the actions of coming, sending, reaching, grasping, stumbling.
[1CH.13.10] And the anger of Yahveh burned against Uzzah, and he struck him because he extended his hand to the Ark. And he died there before the Gods. [§]
Va-yi-char-af Yahveh be-Uz-za va-ya-keh-hu al asher-sha-lach ya-do al ha-a-ron va-ya-mat sham lif-nei Elohim.
This verse describes the death of Uzzah after he touched the Ark of the Covenant. 'Va-yi-char-af' means 'and burned with anger'. 'Yahveh' is the proper name of God. 'Be-Uz-za' means 'with Uzzah'. 'Va-ya-keh-hu' means 'and struck him'. 'Al asher-sha-lach ya-do' means 'because he extended his hand'. 'Al ha-a-ron' means 'to the Ark'. 'Va-ya-mat' means 'and he died'. 'Sham' means 'there'. 'Lif-nei Elohim' means 'before the Gods'.
[1CH.13.11] And David was displeased because Yahveh had caused a breach at Uzzah. And he called that place 'Breach of Uzzah', even to this day. [§]
Va-yichar le-David ki-paratz Yahveh peratz be-Uzah va-yikrah la-makom ha-hu peratz Uzah ad ha-yom ha-zeh.
This verse describes David's displeasure because Yahveh caused a breach to occur at Uzzah. He then named the place 'Breach of Uzzah', a name that remains to this day. 'Paratz' appears twice, functioning as both a verb (caused a breach) and a noun (the breach). 'Yahveh' is the proper name of God. 'Uzah' is a proper noun, likely a person's name, or a place name.
[1CH.13.12] And David feared the Gods on that day, saying, "How might I bring the ark of the Gods to myself?" [§]
vayira david et-haElohim bayom hahu leemor heich avii elai et aron haElohim
This verse describes David fearing the Gods on that day, and questioning how he might bring the ark of the Gods to himself. 'Vayira' means 'and he feared'. 'David' is a proper noun, the name David. 'Et' is a grammatical marker with no direct translation. 'HaElohim' means 'the Gods'. 'Bayom' means 'on the day'. 'Hahu' means 'that'. 'Leemor' means 'to say' or 'saying'. 'Heich' means 'how'. 'Avii' means 'I will bring'. 'Elai' means 'to me'. 'Et' is again a grammatical marker. 'Aron' means 'ark'. 'HaElohim' again means 'the Gods'.
[1CH.13.13] And David did not remove the Ark to himself to the City of David, and he moved it to the house of Oved the Edomite the Gittite. [§]
Velo hesiyr David et haaron elav el ir David vayatehu el beit Oved Edom haGitti.
This verse describes David’s attempt to move the Ark of the Covenant to the City of David. 'Velo' means 'and not.' 'hesiyr' means 'remove.' 'David' is the name David. 'et' is a grammatical particle. 'haaron' means 'the Ark.' 'elav' means 'to him/to his place.' 'el' means 'to.' 'ir' means 'city.' 'vayatehu' means 'and he inclined it/moved it.' 'beit' means 'house/tent.' 'Oved Edom' is the name Oved the Edomite. 'haGitti' means 'the Gittite'. The verse details that David did not remove the Ark to the City of David, but rather moved it to the house of Oved the Edomite, the Gittite.
[1CH.13.14] And the Ark of the Gods resided with the house of Obed-Edom in his house for three months, and Yahveh blessed the house of Obed-Edom and all that belonged to him. [§]
Va-yeshev aron ha-Elohim im-beit Oved Edom be-beito shloshah chodashim va-yvarech Yahveh et-beit Oved-Edom ve-et kol-asher-lo.
This verse describes the Ark of the Gods residing with Obed-Edom in his house for three months, and Yahveh blessing Obed-Edom and all that he has. 'Aron' means 'ark' or 'chest'. 'Ha-Elohim' is 'the Gods'. 'Im' means 'with'. 'Beit' means 'house'. 'Oved Edom' is a proper name, 'Obed-Edom'. 'Shloshah' means 'three'. 'Chodashim' means 'months'. 'Va-yvarech' means 'and blessed'. 'Yahveh' is the personal name of God. 'Et' is a grammatical particle. 'Kol asher lo' means 'all that is his'.
1CH.14
[1CH.14.1] And Hiram, the king of Tyre, sent messengers to David, and cedar trees, and stone workers, and wood workers, to build for him a house. [§]
va-yish-lach chi-ram me-lech-tzor mal-a-chim el-da-vid va-at-zei a-ra-zim ve-cha-ra-shei keir ve-cha-ra-shei etz-im liv-noh loh bah-yeet.
This verse describes Hiram, the king of Tyre, sending messengers to David, along with cedar trees, stone workers, and wood workers, in order to build a house for him. Let's break down the names of God or significant terms. There are none in this verse.
[1CH.14.2] And David knew that Yahveh had prepared him to be king over Israel, that his kingdom was exalted for the sake of his people, Israel. [§]
Va-ye-da Da-vid ki-he-chi-no Yahveh le-me-lech al-Yis-ra-el ki-ni-se-at le-ma-alah mal-chu-to ba-a-vur am-mo Yis-ra-el.
This verse states that David knew that Yahveh had prepared him to be king over Israel, and that his kingdom was exalted for the sake of his people, Israel. 'Va-ye-da' means 'and he knew'. 'Da-vid' is the name David. 'Ki' means 'that'. 'He-chi-no' means 'He prepared'. 'Yahveh' is the proper name of God. 'Le-me-lech' means 'to be king'. 'Al' means 'over'. 'Yis-ra-el' is the name Israel. 'Ni-se-at' means 'was exalted'. 'Le-ma-alah' means 'above' or 'to a high place'. 'Mal-chu-to' means 'his kingdom'. 'Ba-a-vur' means 'for the sake of'. 'Am-mo' means 'his people'.
[1CH.14.3] And David took more wives in Jerusalem, and David bore more sons and daughters. [§]
Va-yikach David od nashim biYerushalayim, va-yoled David od banim ubanot.
This verse describes David taking more wives in Jerusalem and subsequently having more sons and daughters. 'Va-yikach' means 'and he took'. 'David' is the proper name, David. 'Od' means 'more'. 'Nashim' means 'wives'. 'BiYerushalayim' means 'in Jerusalem'. 'Va-yoled' means 'and he bore/had'. 'Banim' means 'sons'. 'Ubanot' means 'and daughters'.
[1CH.14.4] And these are the names of the sons who were to him in Jerusalem: Shamu’a, and Shovav, Natan, and Shlomoh. [§]
ve-elleh shmot hayeludim asher hayu-lo biyyrushalayim shamu’a veshovav natan ushlomoh.
This verse lists the names of sons born to someone in Jerusalem. 've-elleh' means 'and these'. 'shmot' means 'names'. 'hayeludim' means 'the born ones' or 'sons'. 'asher hayu-lo' means 'who were to him'. 'biyyrushalayim' means 'in Jerusalem'. The names listed are Shamu’a, Shovav, Natan, and Shlomoh.
[1CH.14.5] And He will choose, my deliverance, and my escape. [§]
ve-yiv-char ve-e-lee-shoo-ah ve-el-pa-let.
This verse appears in Numbers 24:9. The words break down as follows: 've' is a conjunction meaning 'and'. 'yivchar' means 'he will choose'. 'e-lee-shoo-ah' is a proper noun, a name, meaning 'my deliverance'. 've' again means 'and'. 'el-pa-let' is a proper noun, a name, meaning 'my escape'. The verse describes a future choosing, with two names provided.
[1CH.14.6] And the brightness, and the ornaments, and the beauty are gone. [§]
veh-noh-gahv veh-neh-fehv veh-yah-fee-ah
This verse appears in Isaiah 3:24. The words are all adjectives describing ornamentation. 'Nohgah' means bright or shining. 'Nefeg' means ornaments or jewelry. 'Yafia' means beautiful or comely. These are all describing aspects of the women of Israel.
[1CH.14.7] And God hears, and God knows, and God delivers. [§]
veh-el-ee-sha-mah oo-veh-el-yah-dah oo-el-ee-pah-let
This verse contains three names compounded with 'El', meaning 'God'. 'Ee-sha-mah' likely relates to 'hearing', 'Yah-dah' relates to 'knowing', and 'Ee-pah-let' relates to 'deliverance'. The 'veh' at the beginning of each name is a conjunction meaning 'and'.
[1CH.14.8] And the Philistines heard that David had been anointed king over all Israel, and all the Philistines went up to seek David. And David heard, and he went out before them. [§]
vayishma'u plishtim ki nimshakh david lemelekh al kol yisrael vaya'alu kol plishtim levakeish et david vayishma david vayeitse lifanehem
This verse describes the Philistines learning that David had been anointed king over all Israel. As a result, all the Philistines went up to seek David. David heard of this and went out to meet them.
[1CH.14.9] The Philistines came, and they spread out in the Valley of the Rephaim. [§]
u-p'lishtim ba'u va-yip'shtu b'emek r'fa'im.
This verse describes the Philistines coming and spreading out in the Valley of the Rephaim. "P'lishtim" refers to the Philistines. "Ba'u" means "they came". "Va-yip'shtu" means "and they spread out". "B'emek" means "in the valley". "R'fa'im" refers to the Rephaim, a people group.
[1CH.14.10] And David asked of the Gods, saying, “Shall I go up against the Philistines, and will they be given into my hand?” And Yahveh said to him, “Go up, and I will give them into your hand.” [§]
Va'yish'al David be'Elohim le'emor ha'e'eleh al-pelishtiyim u'netatam be'yadai vayomer lo Yahveh aleh u'netattim be'yadecha.
This verse describes David inquiring of the Gods regarding whether to attack the Philistines. He asks if the Gods will deliver them into his hand. Yahveh responds to him, telling him to go up and promising victory, delivering them into his hand.
[1CH.14.11] They went up to Baal-Perazim, and David defeated them there. Then David said, "The Gods have broken through my enemies by my hand, like a breakthrough of waters." Therefore, they called the name of that place Baal-Perazim. [§]
vayalu beb’al-pratsim vayakeim sham david vayomer david paratz ha’elohim et-oyvay beyadi k’feretz mayim al-ken kar’u shem-hamakom hahu ba’al pratsim.
This verse describes David defeating his enemies at a place called Baal-Perazim. It then explains the meaning behind the name, which references a breakthrough by 'the Gods' on David’s behalf, similar to a forceful breaking forth of water. 'Baal' means 'lord' or 'master' and 'Perazim' relates to breakthroughs or breaches.
[1CH.14.12] And they abandoned there their Gods, and David said, and they were burned with fire. [§]
vayazvu sham et elohehem vayomer david vayisarfu baesh
This verse describes a situation where people abandoned their gods, and David ordered them to be burned with fire. 'Vayazvu' means 'and they abandoned'. 'Sham' means 'there' or 'at that place'. 'Et' is a grammatical marker. 'Elohehem' is 'their gods'. 'Vayomer' means 'and he said'. 'David' is the name David. 'Vayisarfu' means 'and they were burned'. 'Baesh' means 'with fire'.
[1CH.14.13] And the Philistines continued, and they raided in the valley. [§]
Va-yosifu od plishtim va-yishtu ba-emek.
This verse describes the Philistines continuing to raid the valley. 'Va-yosifu' means 'and they added' or 'and they continued'. 'Od' means 'still' or 'more'. 'Plishitim' is the plural form of 'Philistines'. 'Va-yishtu' means 'and they spread out' or 'and they raided'. 'Ba-emek' means 'in the valley'.
[1CH.14.14] And David inquired yet again of the Gods, and the Gods said to him, "Do not go up against them. Turn away from them, and come upon them from the direction of the acacia trees." [§]
vayishal od david be'elohim vayomer lo elohim lo taaleh acharehem hasev me'alehem ubata lahem mimul habeka'im
This verse describes David inquiring of the Gods regarding whether to pursue and attack his enemies. The Gods respond, telling him not to go after them directly, but instead to circle around and come upon them from the direction of the acacia trees.
[1CH.14.15] And it will be, when you hear the sound of the marching pace at the tops of the acacia trees, then you will go forth into battle, for the Gods have gone before you to strike down the camp of the Philistines. [§]
veehee keshom'acha et kol hatze'adah berashe haebe'kim az tetze bamilchama ki yatzah haElohim lefaneycha lehakot et machaneh pelishtim.
This verse describes a signal for the Israelites to go to war. When they hear the sound of a certain marching pace at the tops of the acacia trees, they are to go forth into battle. The reason given for their confidence is that 'the Gods' have gone before them to strike down the Philistine camp.
[1CH.14.16] And David did as the Gods commanded him, and he struck the camp of the Philistines from Geba and up to Gezer. [§]
vay-ah-s dahn-veed kah-ah-sher tzee-vah-hoo hah-el-oh-heem vay-ah-koo et mah-khah-neh phil-ish-teem mee-giv-ohn vee-ahd-gahz-rah
This verse describes David doing as the Gods commanded him, and defeating the Philistine camp from Geba to Gezer. Let's break down the names of God. 'David' remains unchanged as it is a proper noun - a person's name. 'Asher' means 'as'. 'Tzvah' means 'command'. 'HaElohim' is 'the Gods'. 'Vayakhu' means 'and he struck'. 'Mahaneh' means 'camp'. 'Filistim' refers to the Philistines. 'Miggibon' is 'from Geba'. 'Ve'ad' means 'and to' or 'up to'. 'Gazrah' is 'Gezer'.
[1CH.14.17] And the name of David went out in all the lands, and Yahveh gave his fear upon all the nations. [§]
Va-yet-seh shem-David be-chol-ha-aratzot va-Yahveh natan et-pachdo al-chol ha-goyim.
This verse describes the rising fame of David and the fear that Yahveh instilled in the nations because of him. "Va-yet-seh" means "and went out". "Shem" means "name", referring to his reputation. "Be-chol" means "in all". "Ha-aratzot" means "the lands". "Va-Yahveh" means "and Yahveh". "Natan" means "gave". "Et-pachdo" means "his fear". "Al-chol" means "upon all". "Ha-goyim" means "the nations".
1CH.15
[1CH.15.1] And he made for himself houses in the city of David, and he prepared a place for the Ark of the Gods, and he pitched a tent for him. [§]
Va-ya-as lo ba-tim be-ir David va-ya-chen ma-kom la-a-ron ha-elo-him va-ye-tet lo o-hel.
This verse describes David building buildings in the city of David, preparing a place for the Ark of the Gods, and pitching a tent for it. 'Va-ya-as' means 'and he made'. 'Ba-tim' means 'houses'. 'Be-ir' means 'in the city'. 'David' is a proper noun. 'Va-ya-chen' means 'and he prepared'. 'Ma-kom' means 'place'. 'La-a-ron' means 'for the ark'. 'Ha-elo-him' means 'the Gods'. 'Va-ye-tet' means 'and he pitched'. 'Lo' means 'for him'. 'O-hel' means 'tent'.
[1CH.15.2] Then David said, "Do not carry the Ark of the Gods, but let the Levites carry it, because Yahveh chose them to carry the Ark of Yahveh and to serve Him forever." [§]
az amar david lo leset et aron haElohim ki im halviim ki bam bachar Yahveh leset et aron Yahveh ulsharto ad olam.
This verse recounts David’s decision regarding the Ark of the Gods. 'az' means then. 'amar' means said. 'david' is David's name. 'lo leset' means not to carry. 'et aron haElohim' means the Ark of the Gods. 'ki im' means but. 'halviim' refers to the Levites. 'ki bam' means because in them. 'bachar' means chose. 'Yahveh' is the proper name of God. 'leset et aron Yahveh' means to carry the Ark of Yahveh. 'ulsharto' means and to serve Him. 'ad olam' means forever.
[1CH.15.3] And David gathered all of Israel to Jerusalem to bring up the Ark of Yahveh to its place, which he had prepared for it. [§]
vayakhel david et kol yisrael el yerushalayim leha'alot et aron yahveh el mekomo asher hekhin lo
This verse describes David gathering all of Israel to Jerusalem to bring up the Ark of Yahveh to its place, which he had prepared for it. "Vayakhel" means 'and gathered.' "David" is a proper noun. "Et" is a grammatical particle. "Kol Yisrael" means 'all of Israel'. "Yerushalayim" is the proper noun for Jerusalem. "Leha'alot" means 'to bring up.' "Aron Yahveh" is 'the Ark of Yahveh'. "El mekomo" means 'to its place'. "Asher hekhin lo" means 'which he had prepared for it.'
[1CH.15.4] And David gathered the sons of Aaron and the Levites. [§]
va-ye-esof david et-bnei aharon ve-et-ha-leviyim
This verse describes David gathering the sons of Aaron and the Levites. "Va-ye-esof" means "and he gathered". "David" is a proper noun, the name David. "Et" is an untranslatable particle indicating a direct object. "Bnei" means "sons of". "Aharon" is a proper noun, the name Aaron. "Ve" means "and". "Ha-leviyim" means "the Levites".
[1CH.15.5] To the sons of Kehat, Uriel the leader, and his brothers, one hundred and twenty. [§]
liv'nei qehat uriel hasar ve'echav me'ah ve'esrim.
This verse lists the leaders and number of men from the clan of Kehat. 'liv'nei' means 'to the sons of'. 'qehat' is the name of a clan. 'uriel' is a proper name. 'hasar' means 'the leader'. 've'echav' means 'and his brothers'. 'me'ah' means 'one hundred'. 've'esrim' means 'and twenty'.
[1CH.15.6] To the sons of Merari: Asayah the ruler and his brothers, two hundred and twenty. [§]
liv’nei m’rari ‘asayah ha’sar v’echav matayim v’esrim.
This verse lists the descendants of Merari and their leader. 'liv’nei' means 'to the sons of'. 'm’rari' is the name Merari. ‘asayah’ is the name Asayah. ‘ha’sar’ means ‘the ruler’. 'v’echav' means 'and his brothers'. 'matayim v’esrim' means 'two hundred and twenty'.
[1CH.15.7] To the sons of Gershom, Joel the official, and his brothers, one hundred and thirty. [§]
livnei gershom yo'el hasar ve'echav mei'ah ushloshim.
This verse lists the number of descendants of Gershom. 'livnei' means 'to the sons of'. 'gershom' is a proper noun, a name. 'yo'el' is also a proper noun, a name. 'hasar' means 'the leader' or 'the official'. 've'echav' means 'and his brothers'. 'mei'ah' means 'one hundred'. 'ushloshim' means 'and thirty'. The final character represents a paragraph break or section marker.
[1CH.15.8] To the sons of Elizaphan, Shma'ayah the officer and his brothers, two hundred. [§]
livnei elitzapan shma'ayah hassar ve'echav ma'atayim.
This verse lists the descendants of Elizaphan. 'Livnei' means 'to the sons of'. 'Elitzapan' is a proper name, which we treat as is. 'Shma'ayah' is another proper name, meaning 'Yahveh has heard'. 'Hassar' means 'the officer' or 'the ruler'. 'Ve'echav' means 'and his brothers'. 'Ma'atayim' means 'two hundred'.
[1CH.15.9] The sons of Chevron are Eli'el the officer and his brothers, eighty in number. [§]
Livnei Chevron, Eli'el ha-sar ve-echav shmonim.
This verse lists the sons of Chevron, with Eli'el the officer and his brothers numbering eighty. 'Livnei' means 'sons of'. 'Chevron' is a place name. 'Eli'el' is a personal name meaning 'my God is God'. 'ha-sar' means 'the officer' or 'the commander'. 've-echav' means 'and his brothers'. 'shmonim' means 'eighty'.
[1CH.15.10] To the sons of Uziel, Amminadav the officer, and his brothers, one hundred and twelve. [§]
livnei uziel, amminadav hasar ve’echav mea ushneyim asar.
This verse lists the descendants of Uziel. "livnei" means "to the sons of". "uziel" is a proper noun, a person's name. "amminadav" is another proper noun, a person's name, and is identified as "hasar", which means "the officer" or "the leader". "ve’echav" means "and his brothers". "mea ushneyim asar" means "one hundred and twelve".
[1CH.15.11] And David called to Zadok and to Evyatar, the priests, and to the Levites, to Uriel, Asayah, Joel, Shmaya, Eliel and Amminadav. [§]
Va-yik-ra Da-vid le-tsa-dok u-le-Ev-ya-tar ha-ko-he-nim ve-la-le-vi-im le-U-ri-el A-sa-ya ve-Yo-el Shma-ya ve-E-li-el ve-Am-mi-nad-av.
This verse describes David calling for priests and Levites. 'Va-yik-ra' means 'and he called'. 'David' is the proper name David. 'Le-tsadok u-le-Ev-ya-tar' means 'to Zadok and to Evyatar'. 'ha-ko-he-nim' means 'the priests'. 've-la-le-vi-im' means 'and to the Levites'. 'le-U-ri-el A-sa-ya ve-Yo-el Shma-ya ve-E-li-el ve-Am-mi-nad-av' lists the names of the Levites he called for.
[1CH.15.12] And He said to them, "You are the heads of the fathers of the Levites. Sanctify yourselves, you and your brothers, and bring up the ark of Yahveh, the Gods of Israel, to the place I have prepared for it." [§]
va-yo-mer la-hem at-tem ra-shei ha-a-vot la-le-vim hit-kad-shoo at-tem va-a-chei-chem ve-ha-a-li-tem et a-ron Yahveh Elohei Yis-ra-el el-ha-chi-no-ti lo.
This verse is directed to the heads of the fathers of the Levites. It commands them and their brothers to sanctify themselves and bring up the ark of Yahveh, the God of Israel, to the place I have prepared for it.
[1CH.15.13] For formerly, you were not the ones who caused Yahveh, the Gods our God, to break forth within us, for we did not seek him as is right. [§]
ki le-ma-va-ri-sho-nah lo a-tem pa-ratz Yahveh Elohei-nu ba-nu ki lo drash-nu-hu ka-mish-pat.
This verse discusses a past event where the people did not seek Yahveh, their God, as they should have. 'Le-ma-va-ri-sho-nah' means 'for the first time' or 'formerly'. 'Pa-ratz' suggests a breach or breaking forth. 'Drash-nu-hu' means 'we sought him'. 'Ka-mish-pat' means 'according to justice' or 'as is right'.
[1CH.15.14] And the priests and the Levites sanctified themselves to carry up the Ark of Yahveh, God of Israel. [§]
Va-yit-kad-shoo ha-ko-hay-neem ve-ha-le-vee-eem le-ha-ah-loh et-ah-rone Yahveh Elohay Yis-ra-el.
This verse describes the priests and Levites sanctifying themselves to carry the Ark of Yahveh, the God of Israel. 'Va-yit-kad-shoo' means 'and they sanctified'. 'ha-ko-hay-neem' means 'the priests'. 've-ha-le-vee-eem' means 'and the Levites'. 'le-ha-ah-loh' means 'to raise up' or 'to carry'. 'et-ah-rone' means 'the Ark of'. 'Yahveh' is the personal name of God. 'Elohay' means 'God of'. 'Yis-ra-el' is the name Israel.
[1CH.15.15] And the sons of the Levites carried the Ark of the Gods, as Moses commanded, according to the word of Yahveh, upon their shoulders with the poles upon them. [§]
va'yisu benei-haleviyim et aron ha'elohim ka'asher tsivah mosheh kid'var Yahveh bikhtefam bamotot aleihem.
This verse describes the Levites carrying the Ark of the Gods as Moses commanded, according to the word of Yahveh, upon their shoulders with poles.
[1CH.15.16] And David said to the leaders of the Levites, "Appoint your brothers as the singers with instruments of music – harps and lyres and cymbals – making a sound to raise a voice of joy." [§]
va-yo-mer da-vid le-sa-rei ha-le-vim le-ha-a-mid et ach-ei-hem ha-meshor-rim bi-khlei shir ne-va-lim ve-ki-no-rot u-metsil-ta-yim mash-mi-im le-ha-rim be-kol le-sim-cha.
This verse describes David instructing the leaders of the Levites to appoint their brothers as singers with musical instruments – harps, lyres, and cymbals – to make a joyful noise.
[1CH.15.17] And the Levites established Heman, son of Joel, and from his brothers, Asaph, son of Berechiah, the sons of Merari, their brothers, Ethan, son of Kushaiah. [§]
va-ya-a-mee-doo ha-le-vee-eem et hey-man ben-yo-el oo-min-eh-chav as-af ben-ber-eh-kyah soo-min-bnei me-rar-ree ah-heh-hem ee-tan ben-koo-sha-yah-hoo
This verse describes the Levites establishing individuals to lead in musical service. 'Va-ya-a-mee-doo' means 'and they established'. 'Ha-le-vee-eem' is 'the Levites'. 'Et hey-man ben-yo-el' means 'Heman, son of Joel'. 'Oo-min-eh-chav' means 'and from his brothers'. 'As-af ben-ber-eh-kyah' means 'Asaph, son of Berechiah'. 'Soo-min-bnei me-rar-ree' means 'the sons of Merari'. 'Ah-heh-hem' means 'their brothers'. 'Ee-tan ben-koo-sha-yah-hoo' means 'Ethan, son of Kushaiah'.
[1CH.15.18] And with them were their brothers, the secondary ones: Zekharyahu son of Ya'azie'el, and Shmiramot, and Yihie'el, and Unni, Eli'av, and Benayahu, and Ma'aseyahu, and Mattityahu, and Eliphlehu, and Mikneyahu, and Oved Edom, and Ye'iel, the gatekeepers. [§]
ve'imah'hem acheihem ha'mishnim zekharyahu ben ve'ya'azie'el u'shmiramot vihie'el ve'unni eliav u'venayahu uma'aseyahu umattityahu ve'eliflehu umikneyahu ve'oved edom vi'ie'el ha'sho'arim
This verse lists the names of brothers and their descendants who were gatekeepers. 'Ve'imah'hem' means 'and with them'. 'Acheihem' means 'their brothers'. 'Ha'mishnim' indicates 'the secondary ones' or 'the next in rank'. The names listed are those of the gatekeepers. 'Ha'sho'arim' means 'the gatekeepers'.
[1CH.15.19] And the singers, Heyman, Asaf, and Eitan, with cymbals of copper, to sound them. [§]
vehamshorrim heyman asaf veeitan bimtziltayim nehoshet lehashmia
This verse lists the musicians involved in temple worship. "hamshorrim" means "the singers". "Heyman, Asaf, and Eitan" are proper names of the musicians. "bimtziltayim nehoshet" means "with cymbals of copper". "lehashmia" means "to make heard" or "to sound".
[1CH.15.20] And Ozkharyah and Aziel and Shmiramot and Hiel and Ooni and Eli'av and Maaseyahoo and Bnavahoo with stringed instruments upon the alamot. [§]
oozkharyah vaaziel ushmiramot vihiel veooni veeli'av umaaseyahoo ubnavahoo binvalim al-alamot
This verse lists names of Levites who were musicians. 'oozkharyah' is a proper noun, a name meaning 'Yahveh remembers'. 'va' is a conjunction meaning 'and'. 'aziel' is a proper noun, a name meaning 'God is my strength'. 'ushmiramot' is a proper noun, a name of uncertain meaning. 'vihiel' is a proper noun, a name meaning 'God lives'. 'veooni' is a proper noun, a name meaning 'his sorrow'. 'veeli'av' is a proper noun, a name meaning 'my God is strength'. 'umaaseyahoo' is a proper noun, a name meaning 'God has worked'. 'ubnavahoo' is a proper noun, a name meaning 'my builder'. 'binvalim' means 'with stringed instruments'. 'al-alamot' means 'upon the alamot' (alamot being a specific type of stringed instrument or a type of singing).
[1CH.15.21] And Mattityahu and Eliphalehu and Mikneiah and Obed Edom and Iiel and Azaziah, with harps on the eighth, for eternity. [§]
u'mattityahu ve'elif'lehu u'mik'neyahu ve'oved edom vi'i'iel va'azaz'yahu be'kinorot al-hash'minit le'natzeach.
This verse lists names and instruments. 'u' means 'and'. 've' also means 'and'. 'be' means 'with'. 'al' means 'on'. 'le' means 'for'. The names listed are variations on 'El' (God) and appear to be personal names. 'kinorot' is plural for 'harp'. 'hash'minit' means 'the eighth'. 'le'natzeach' means 'for eternity' or 'forever'.
[1CH.15.22] And Chenanyahu, the leader of the Levites, was in charge of the burden, managing the burden because he understands it. [§]
ukhnanya\-hu sar\-halvim bmasah ysor bamasah ki mevin hu
This verse describes Chenanyahu, a leader of the Levites, being responsible for a burden or task. The phrase 'bamasah' is repeated, likely emphasizing the weight or difficulty of the task. 'Ki mevin hu' indicates 'because he understands it' or 'because he is capable'.
[1CH.15.23] And Berechiah and Elkanah were gatekeepers to the Ark. [§]
oo-vek-hee-yah v'el-kah-nah sho-ah-rim la-ah-ron
This verse names Berechiah and Elkanah as gatekeepers of the Ark. "Berechiah" means 'blessed by Yahveh,' "Elkanah" means 'God has possessed,' "shoarim" is the plural of "shoaer," which means gatekeeper, and "aron" means Ark.
[1CH.15.24] And Shbanyehu and Yoshaphat and Netanel and Amasi and Zekaryahu and Benayahu and Eliezar, the priests, blew the trumpets before the Ark of the Gods. And Obed Edom and Yichiyah were gatekeepers for the Ark. [§]
ush'vanyehu v'yoshaphat u'netanel va'amasi u'zekaryahu u'venayahu ve'eliezer hakohenim machatzerim bachatzotzrot lifnei aron ha'elohim ve'oved edom viyichiyah sho'arim la'aron.
This verse lists individuals involved in a procession before the Ark. Shbanyehu, Yoshaphat, Netanel, Amasi, Zekaryahu, Benayahu, and Eliezar are identified as priests who blew trumpets. Obed Edom and Yichiyah are identified as gatekeepers of the Ark.
[1CH.15.25] And it happened that David and the elders of Israel and the commanders of thousands were going to bring up the ark of the covenant of Yahveh from the house of Oved-Edom with joy. [§]
Va-yhi David ve-ziknei Yisrael ve-sarei ha-alafim ha-holkhim le-ha'alot et-aron brit-Yahveh min-beit Oved-Edem be-simchah.
This verse describes David and the elders of Israel, along with the commanders of thousands, going to bring up the ark of the covenant of Yahveh from the house of Oved-Edom with joy. 'Va-yhi' indicates a narrative continuation, essentially 'and it came to pass'. 'Ziknei' means elders, 'sarei' means commanders or chiefs, 'ha-alafim' refers to thousands, and 'be-simchah' means with joy.
[1CH.15.26] And it happened by the help of the Gods, the Levites carrying the Ark of the covenant of Yahveh, and they sacrificed seven bulls and seven rams. [§]
Va-yhi be-ezor ha-Elohim et-ha-Leviyim nosei aron brit-Yahveh va-yizb'chu shiv'ah parim ve-shiv'ah eilim.
This verse describes a situation where the Levites were carrying the Ark of the Covenant, and sacrifices were offered. 'Va-yhi' means 'and it happened'. 'Be-ezor' means 'by the help of'. 'Ha-Elohim' refers to 'the Gods'. 'Et-ha-Leviyim' means 'the Levites'. 'Nosei aron brit-Yahveh' means 'those carrying the Ark of the covenant of Yahveh'. 'Va-yizb'chu' means 'and they sacrificed'. 'Shiv'ah parim' means 'seven bulls'. 'Ve-shiv'ah eilim' means 'and seven rams'.
[1CH.15.27] And David was girded with a linen garment, and all the Levites who bore the Ark, and the singers, and Kenaniah the chief of the singers, were also present. And on David was an ephod of linen. [§]
ve-da-veed me-koor-bah-l bee-meh-eel boo-tz ve-chol-ha-leh-vee-eem ha-noh-seem et-ha-ah-ron ve-ha-meh-shoh-reem oo-keh-nah-yah ha-sar ha-mah-sah ha-meh-shoh-reem ve-al-da-veed eh-pohd bad
This verse describes David and the Levites carrying the Ark of the Covenant. David is wearing a linen garment, and all the Levites carrying the Ark, the singers, and Kenaniah, the leader of the singers, are also present. David is wearing an ephod made of linen.
[1CH.15.28] And all Israel was bringing up the Ark of the Covenant of Yahveh with shouting, and with the sound of the ram’s horn, and with trumpets, and with cymbals, making noise with harps and lyres. [§]
vekhol yisrael maalim et aron brit-yahveh bitruah ubkol shofar ubachatzotzrot ubimtziltayim mashmiim binevalim vekinorot
This verse describes all of Israel bringing up the Ark of the Covenant of Yahveh with shouting, the sound of the ram’s horn, trumpets, cymbals, harps and lyres. 'Brit' means covenant. 'Shofar' is a ram's horn. 'Chatzotzrot' means trumpets. 'Mtziltayim' means cymbals. 'Nevalim' means harps. 'Kinorot' means lyres.
[1CH.15.29] And it came to pass, the Ark of the Covenant of Yahveh came even to the city of David. And Michal, daughter of Saul, looked out from the window and saw King David dancing and playing, and she despised him in her heart. [§]
vayhi aron brit yahveh ba ad-ir david u-mikhal bat-shaul nishkefah be'ad hahallon vatere et-hamelech david meraked u-mesachek vatibez lo belibah
This verse describes the Ark of the Covenant being brought to the city of David. Michal, Saul's daughter, observes King David dancing and celebrating, and she despises him for it in her heart.
1CH.16
[1CH.16.1] And they brought the Ark of the Gods and set it within the tent that David had pitched for them. And they offered burnt offerings and peace offerings before the Gods. [§]
vayaviu et-aron haElohim vayatzigu oto betoch haOhel asher nata-lo David vayakribu olot ushalmim lifnei haElohim.
This verse describes the bringing of the Ark of God and its placement within the tent David had pitched for it, and the sacrifices offered before the Gods.
[1CH.16.2] And David finished offering the burnt offering and the peace offerings, and he blessed the people in the name of Yahveh. [§]
vaykhal david meha'alot ha'olah vehashlamim vayvarech et-ha'am beshem Yahveh.
This verse describes David finishing sacrifices and then blessing the people in the name of Yahveh. 'Vaykhal' means 'and finished'. 'David' is a proper noun, the name of the king. 'Meha'alot' means 'from offering'. 'Ha'olah' means 'the burnt offering'. 'Vehashlamim' means 'and the peace offerings'. 'Vayvarech' means 'and he blessed'. 'Et-ha'am' means 'the people'. 'Beshem' means 'in the name of'. 'Yahveh' is the proper name of God.
[1CH.16.3] And he distributed to every man of Israel, from a man and up to a woman, to a man a portion of bread and a portion and a sixth portion. [§]
Va-yə-ḥal-lek lə-khol-’ish Yis-ra-’el me-’ish və-’ad-’ish-shah lə-’ish kik-kar-le-ḥem və-esh-par və-ă-shi-sah.
This verse describes the distribution of food during the Israelites’ wandering in the wilderness. “Va-yə-ḥal-lek” means “and he distributed”. “lə-khol-’ish Yis-ra-’el” means “to every man of Israel”. “me-’ish və-’ad-’ish-shah” means “from a man and up to a woman”, meaning to every individual, male or female. “lə-’ish kik-kar-le-ḥem” means “to a man a portion of bread”. “və-esh-par” means “and a portion”. “vă-shi-sah” refers to a sixth portion, possibly of an omer.
[1CH.16.4] And he placed before the ark of Yahveh, from the Levites, those who serve, and to remember and to give thanks and to praise Yahveh, the God of Israel. [§]
va-yit-ten lif-nei a-ron yah-veh min-ha-le-vee-eem mesha-re-teem u-le-haz-kir u-le-ho-dot u-le-ha-lel la-yahveh e-lo-hei yis-ra-el.
This verse describes the placement of Levites before the ark of Yahveh for service, specifically to remember, give thanks, and praise Yahveh, the God of Israel. ‘Lifnei’ means ‘before’, ‘aron’ means ‘ark’, ‘min’ means ‘from’, ‘ha-levi’im’ are ‘the Levites’, ‘mesharatim’ means ‘those who serve’, ‘lehazkir’ means ‘to remember’, ‘lehodot’ means ‘to give thanks’, ‘lehalel’ means ‘to praise’, ‘elohai’ means ‘God of’, and ‘yisrael’ means ‘Israel’.
[1CH.16.5] Asaf the chief and his associate Zekaryah, Yei'el, Shmiramot, Hihi'el, Mattityah, Eli'av, Benayahu, Oved Edom, and Yei'el played with instruments of harps and lyres. Asaf, among the cymbal players, made sound. [§]
Asaf harosh umishneh hu Zekaryah Yei'el ushmiramot vihhi'el umattityah veEli'av uve'nayahu veOved Edom viyei'el biklei nevalim ubchinorot, ואסף במצלתים משמיע.
This verse lists the names of musicians appointed to play music in the temple. 'Asaf' is a proper noun, referring to a musician. 'Harosh' means 'the head' or 'chief'. 'Umishneh' means 'and his associate'. 'Zekaryah', 'Yei'el', 'Shmiramot', 'Hihi'el', 'Mattityah', 'Eli'av', 'Benayahu', 'Oved Edom' are all proper names of individuals. 'Biklei nevalim ubchinorot' means 'with instruments of harps and lyres'. 'Asaf bametziltayim mashmia' means 'Asaf, at the cymbal-players, makes sound'.
[1CH.16.6] And Bunayahu and Yeheziel, the priests, sounded trumpets continually before the ark of the covenant of the Gods. [§]
uv’naiyahu v’yachaziel hakohenim b’chatzotzrot tamid lifnei aron brit-ha’elohim.
This verse describes the priests, Bunayahu and Yeheziel, sounding trumpets continually before the ark of the covenant of the Gods. 'Uv’naiyahu' is 'and Bunayahu'. 'V’yachaziel' is 'and Yeheziel'. 'Hakohenim' is 'the priests'. 'B’chatzotzrot' is 'with trumpets'. 'Tamid' is 'continually'. 'Lifnei' is 'before'. 'Aron' is 'the ark'. 'Brit-ha’elohim' is 'the covenant of the Gods'.
[1CH.16.7] On that day, then David gave publicly to give thanks to Yahveh, by the hand of Asaph and his brothers. [§]
bay-yohm ha-hoo-ah ahz nah-tahn dah-veed ba-rohsh le-ho-doht la-yahveh be-yad ah-sahf ve-eh-khahv
This verse describes David giving thanks to Yahveh through Asaph and his brothers. "Bay-yohm ha-hoo-ah" means "on that day". "Ahz" means "then". "Nah-tahn" means "gave". "Dah-veed" is the proper name David. "Ba-rohsh" means "publicly" or "at the head". "Le-ho-doht" means "to give thanks". "La-yahveh" means "to Yahveh". "Be-yad" means "by the hand of". "Ah-sahf" is a proper name, Asaph. "Ve-eh-khahv" means "and his brothers".
[1CH.16.8] Give thanks to Yahveh, proclaim in his name, and make known his deeds among the peoples. [§]
ho-du la-ye-ho-vah ki-ru bi-shmo ho-dee-u ba-am-im a-lee-lo-tav.
This verse is a call to give thanks to Yahveh and proclaim his deeds among the nations. 'Hodu' is an imperative form meaning 'give thanks'. 'La-Yahveh' means 'to Yahveh'. 'Kir'u' is an imperative meaning 'call out' or 'proclaim'. 'Bi-shmo' means 'in his name'. 'Hodiyu' is an imperative meaning 'make known' or 'declare'. 'Ba-amim' means 'among the peoples'. 'Alilotav' means 'his deeds' or 'his acts'.
[1CH.16.9] Sing to him, chant to him, and speak of all his wonders. [§]
Shi-roo loh, zam-mee-roo loh, see-choo be-chol ni-f'la-o-tav.
This verse consists of three imperatives directed towards an unnamed recipient, instructing them to sing, chant, and speak about all the wondrous deeds of a particular being. 'Loh' is a dative pronoun meaning 'to him'. 'Ni-f'la-o-tav' is 'his wonders', where the suffix 'tav' indicates possession. The verbs 'shiru', 'zamru', and 'sichu' all relate to praising or speaking about someone or something.
[1CH.16.10] Praise yourselves in the name of the holy Yahveh. The heart of those who seek Yahveh will rejoice. [§]
Hithall'lu b'shem qadosh Yavheh yismach lev mevak'shei Yavheh.
This verse consists of commands and statements regarding praising a holy name and the joy of those who seek Yahveh. 'Hithall'lu' is a plural imperative, meaning 'praise yourselves' or 'exalt yourselves' in the context of praising God. 'Beshem' means 'in the name of.' 'Qadosh' means 'holy.' 'Yavheh' is the proper name of God. 'Yismach' means 'let it rejoice' or 'will rejoice.' 'Lev' means 'heart.' 'Mevak'shei' means 'those who seek.'
[1CH.16.11] Seek Yahveh and his strength. Seek his face always. [§]
Dirshu Yahveh ve-uzo, bakshu panav tamid.
This verse contains imperatives, or commands. "Dirshu" means "seek". "Yahveh" is the proper name of God, as revealed to Moses. "Ve-uzo" means "and his strength". "Bakshu" also means "seek". "Panav" means "his face". "Tamid" means "always".
[1CH.16.12] Remember the wonders that he did, his signs and the judgements of his mouth. [§]
zikh-roo neef-leh-tahv ah-sher ah-sah mohf-tahv oo-mish-peh-tay fee-hoo
This verse consists of several words. "zikh-roo" means remember. "neef-leh-tahv" means his wonders. "ah-sher" means which or that. "ah-sah" means he did. "mohf-tahv" means his signs or wonders. "oo" means and. "mish-peh-tay" means judgements. "fee-hoo" means of his mouth.
[1CH.16.13] The seed of Israel is the servant of God, the sons of Jacob are the chosen ones. [§]
zeh-rah yis-rah-el av-doh ben-ay ya-ah-kov be-hee-rah-yoh
zeh-rah means seed or offspring. yis-rah-el is Israel. av-doh means servant. ben-ay means sons of. ya-ah-kov is Jacob. be-hee-rah-yoh means chosen ones.
[1CH.16.14] He, Yahveh, the Gods our, enacts His judgements in all the land. [§]
Hu Yahveh Elohim-nu be-chol-ha-aretz mishpatav.
“Hu” means “He”. “Yahveh” is the proper name of God. “Elohim-nu” means “the Gods our”. “Be-chol-ha-aretz” means “in all the land”. “Mishpatav” means “His judgements”. This verse proclaims that He, Yahveh, the Gods our, is judging in all the land.
[1CH.16.15] Remember forever His covenant, a word the Gods commanded to a thousand generations. [§]
zikh-roo le-oh-lahm be-ree-toh dah-var tzee-vah le-eh-lef dor
This verse contains several key names and concepts. 'zikh-roo' means 'remember'. 'le-oh-lahm' means 'for eternity'. 'be-ree-toh' means 'his covenant'. 'dah-var' means 'word'. 'tzee-vah' means 'commanded'. 'le-eh-lef' means 'to a thousand'. 'dor' means 'generation'. The verse speaks of remembering God's covenant, a word He commanded to a thousand generations.
[1CH.16.16] That which God made with Abraham and his oath to Isaac. [§]
asher karat et-avraham ushvuato le-yitzhak.
This verse describes a covenant made with Abraham and confirmed to Isaac. 'Asher' means 'which' or 'that which'. 'Karat' means 'cut', but in this context means 'made' a covenant. 'Et' is an untranslatable particle marking the direct object. 'Avraham' is Abraham. 'U' means 'and'. 'Shvuato' means 'his oath'. 'Le' means 'to'. 'Yitzhak' is Isaac.
[1CH.16.17] And he established it for Jacob as a law, for Israel as an everlasting covenant. [§]
va-ya-a-meed-eh-ha le-ya-a-kov le-hok le-yis-ra-el brit oh-lam.
This verse describes God establishing something for Jacob as a law, and for Israel as an everlasting covenant. The verb 'va-ya-a-meed-eh' means 'and he established'. 'le-ya-a-kov' means 'for Jacob'. 'le-hok' means 'as a law'. 'le-yis-ra-el' means 'for Israel'. 'brit' means 'covenant'. 'oh-lam' means 'everlasting'.
[1CH.16.18] To say to you, I will give the land of Canaan, the portion of your inheritance. [§]
Le'emor lecha etten eretz-kena'an chevel nachalatchem.
This verse comes from Numbers 24:7. 'Le'emor' means 'to say'. 'Lecha' means 'to you'. 'Etten' means 'I will give'. 'Eretz-kena'an' is 'the land of Canaan'. 'Chevel' means 'rope' or 'portion'. 'Nachalatchem' means 'your inheritance'. Thus, it is a prophetic declaration about the giving of the land of Canaan as an inheritance.
[1CH.16.19] In becoming numerous, almost like residents in it. [§]
bi-hyot-chem me-tei mis-par ki-me-at ve-gar-im ba-h
This verse describes a people becoming numerous, almost like residents within a land. 'Bi-hyot-chem' means 'in becoming you,' signifying a state of becoming. 'Me-tei' means 'from numbers,' or 'from counting'. 'Mis-par' means 'number'. 'Ki-me-at' means 'almost'. 'Ve-gar-im' means 'and residents'. 'Ba-h' means 'in it', referring to a land.
[1CH.16.20] And they walked from nation to nation and from kingdom to another people. [§]
va-yit-hal-ekh-oo mee-goi el-goi oo-mee-mam-lak-ha el-am akh-er.
This verse describes people walking or going from one nation to another, and from one kingdom to another people. ‘Goi’ means nation or people. ‘Mamlakha’ means kingdom. ‘Am’ means people. ‘Akh-er’ means other. The prefix ‘mee’ means ‘from’ and ‘el’ means ‘to’. The ‘va’ at the beginning is a conjunction meaning ‘and’.
[1CH.16.21] He did not allow anyone to oppress them, and he rebuked kings on their account. [§]
lo-hinich le-ish le-askam va-yochach aleihem melachim.
This verse describes a situation where no one was allowed to oppress or exploit others, and kings were rebuked on their behalf. "lo-hinich" means "did not allow". "le-ish" means "to a person". "le-askam" means "to oppress them". "va-yochach" means "and he rebuked". "aleihem" means "upon them". "melachim" means "kings".
[1CH.16.22] Do not touch my anointed ones and do not cause trouble for my prophets. [§]
al-tigg'u bimeshiyhayi uvineviyai al-tare'u
This verse consists of commands using the negative imperative form. 'al-tigg'u' means 'do not touch'. 'bimeshiyhayi' means 'my anointed ones'. 'uvineviyai' means 'and my prophets'. 'al-tare'u' means 'do not cause trouble'. This verse is a direct instruction not to harm God's chosen ones.
[1CH.16.23] Sing to Yahveh, all the earth. Declare his salvation from day to day. [§]
Shi-ru la-Yahveh kol-ha-ah-rets bas-ru mi-yom el yom yeshu-a-to.
This verse is a call to worship Yahveh. "Shi-ru" means "sing". "La-Yahveh" means "to Yahveh". "Kol-ha-ah-rets" means "all the land" or "all the earth". "Bas-ru" means "declare" or "proclaim". "Mi-yom el yom" means "from day to day". "Yeshu-a-to" means "his salvation".
[1CH.16.24] Tell among the nations His glory, and in all the peoples His wonders. [§]
sap-roo bah-go-yim et-kuh-vo-do beh-kol-hah-am-eem neef-lah-taw
This verse contains several key names and words. "sap-roo" means 'tell, recount, report'. "bah-go-yim" is 'among the nations'. "et" is a grammatical marker indicating a direct object. "kuh-vo-do" means 'His glory'. "beh-kol" means 'in all'. "hah-am-eem" means 'the peoples, the nations'. "neef-lah-taw" means 'His wonders'. The verse is a call to proclaim the glory and wonders of God to all nations.
[1CH.16.25] For Yahveh is great and highly praised, and He is awesome above all Gods. [§]
ki gadol Yahveh umehullal meod venora hu al kol elohim
This verse states that Yahveh is great, highly praised, and awesome above all Gods. "ki" means "for" or "because". "gadol" means "great". "Yahveh" is the proper name of God. "umehullal" means "and praised". "meod" means "very" or "highly". "venora" means "and awesome". "hu" is "He". "al" means "above". "kol" means "all". "elohim" is "Gods" (plural).
[1CH.16.26] For all the gods of the peoples are idols, but Yahveh made the heavens. [§]
ki kol-elohei ha-amim elilim vayahveh shamayim asa
This verse states that all the gods of the peoples are idols, but Yahveh made the heavens. 'Ki' means 'for' or 'because'. 'Kol' means 'all'. 'Elohei' is the plural form of 'Eloh', meaning 'gods'. 'Ha-amim' means 'the peoples'. 'Elilim' means 'idols'. 'Vayavheh' means 'and Yahveh'. 'Shamayim' means 'heavens'. 'Asa' means 'made'.
[1CH.16.27] Splendor and glory are before Yahveh; strength and joy are with Him. [§]
hohd veh-dah-dar leh-fah-nee-vo oz veh-heh-dvah bee-meh-koh-mo
This verse describes the glory and splendor that are before God. 'Hod' refers to splendor or majesty. 'Hadar' is grandeur or glory. 'Oz' means strength or power. 'Hedvah' means delight or joy. 'Bimkomo' signifies 'in His place' or 'with Him'. The preposition 'lifano' means 'before His face', which is a common idiom to mean 'before God'.
[1CH.16.28] Bring to Yahveh families of peoples, bring to Yahveh honor and strength. [§]
ha-vu la-Yahveh mish-pe-chot am-eem ha-vu la-Yahveh ka-vod va-oz.
This verse is a call to worship. 'Hav'u' means 'bring'. 'La-Yahveh' means 'to Yahveh'. 'Mish-pe-chot' means 'families'. 'Am-eem' means 'peoples'. 'Ka-vod' means 'honor'. 'Va-oz' means 'and strength'. The verse calls upon families of peoples to bring honor and strength to Yahveh.
[1CH.16.29] Bring to Yahveh the glory of His name. Lift up a gift offering and come before Him. Bow down to Yahveh in the splendor of holiness. [§]
havu layhveh kevod shmo se'u minchah uvo lifanav hishtachavu layhveh behadrat kodesh
This verse is a call to worship Yahveh. "Havu" means "bring". "Layhveh" means "to Yahveh". "Kevod shmo" means "the glory of His name". "Se'u" means "lift up". "Minchah" means "a gift offering". "Uvo lifanav" means "and come before Him". "Hishtachavu" means "bow down". "Behadrat kodesh" means "in the splendor of holiness".
[1CH.16.30] Tremble before His face, all the land. Even the world will be established; it will not be moved. [§]
khil-oo mee-lef-ah-nee-v khal-ha-ah-rets af-tee-khone te-vel bal-tee-moht
This verse uses several key names and words. "Khiloo" is a command form of the verb meaning to tremble or be afraid. "Millefanav" means before His face. "Ha-aretz" means the land or the earth. "Af" means also or even. "Tikone" means it will be established or prepared. "Tevel" means the world. "Bal" means not. "Timot" means it will move or be shaken.
[1CH.16.31] Let the heavens rejoice, and let the earth exult, and let them say among the nations that Yahveh has reigned. [§]
yis'm'chu ha-sha-ma-yim ve-ta-gel ha-a-retz ve-yo-me-ru ba-go-yim Yahveh ma-lach.
This verse describes the heavens rejoicing and the earth exulting because Yahveh reigns. 'Yis'm'chu' means 'let them rejoice', referring to the heavens. 'Ha-sha-ma-yim' is 'the heavens'. 'Ve-ta-gel' means 'and let it exult', referring to the earth. 'Ha-a-retz' is 'the earth'. 'Ve-yo-me-ru' means 'and let them say'. 'Ba-go-yim' means 'among the nations'. 'Yahveh' is the proper name of God. 'Ma-lach' means 'reigned'.
[1CH.16.32] The sea will thunder, and its fullness. The field will rejoice, and everything that is in it. [§]
yir'em hayam u'melo'o ya'aloz hassadeh vechol asher bo
This verse describes a joyful reaction of the sea and the field. "yir'em" comes from the root word meaning 'to be afraid, to tremble' but here takes on the sense of a loud resounding. "hayam" is 'the sea'. "u'melo'o" means 'and its fullness'. "ya'aloz" means 'will rejoice'. "hassadeh" is 'the field'. "vechol asher bo" means 'and everything that is in it'.
[1CH.16.33] Then the trees of the forest will sing before Yahveh, for He came to judge the earth. [§]
az yerannen atsei hayaar milifnei yahveh ki-va lishpot et-haaretz.
“Az” means “then”. “Yerannen” means “they will sing”. “Atsei” means “trees of”. “Hayaar” means “the forest”. “Milifnei” means “before”. “Yahveh” is the proper name of God. “Ki” means “for”. “Ba” means “He came”. “Lishpot” means “to judge”. “Et” is a grammatical particle. “Haaretz” means “the earth”.
[1CH.16.34] Give thanks to Yahveh, for he is good, for his loving kindness is everlasting. [§]
ho-du la-yah-veh ki tov ki le-o-lam chas-do.
This verse is a call to give thanks to Yahveh because of his goodness, which is everlasting. "Hodu" is an imperative verb meaning "give thanks". "La-Yahveh" means "to Yahveh". "Ki" means "because". "Tov" means "good". "Le-olam" means "forever" or "for all time". "Chasdo" means "his loving kindness" or "his mercy".
[1CH.16.35] And say, 'Save us, the Gods of our salvation, and gather us and deliver us from the nations, to give thanks to the name of your holiness, to boast in your praise.' [§]
ve'imru hoshe'einu Elohei yish'einu ve'kabtzenu ve'hatzileinu min-ha'goyim lehodot le'shem kadshecha lehishtabech b'tehilatecha.
This verse is a plea for deliverance and a declaration of praise. 'Ve'imru' means 'and say'. 'Hoshe'einu' means 'save us'. 'Elohei' is 'the Gods'. 'Yish'einu' means 'our salvation'. 'Ve'kabtzenu' means 'and gather us'. 'Ve'hatzileinu' means 'and deliver us'. 'Min-ha'goyim' means 'from the nations'. 'Lehodot' means 'to give thanks'. 'Le'shem' means 'to the name'. 'Kadshecha' means 'your holiness'. 'Lehishtabech' means 'to boast'. 'B'tehilatecha' means 'in your praise'.
[1CH.16.36] Blessed is Yahveh, the Gods of Israel, from the world and until the world; and all the people said, “Amen,” and praised Yahveh. [§]
Baruch Yahveh Elohei Yisrael min-ha-olam ve-ad ha-olam vayomru kol-ha-am amen ve-hallellu la-Yahveh.
This verse begins with a blessing upon Yahveh, the God of Israel, from eternity past to eternity future. It then states that all the people said “Amen” and praised Yahveh.
[1CH.16.37] And they left there before the Ark of the Covenant of Yahveh, to Asaph and his brothers, to minister before the Ark continually, each day in its day. [§]
Va-ya-azav-sham lifnei aron brit-Yahveh le-Asaf u-le-echav le-sharet lifnei ha-aron tamid lidvar yom be-yomo.
This verse describes individuals being left before the Ark of the Covenant of Yahveh to serve and minister before it continually, each day in its day. ‘Aron brit-Yahveh’ is ‘the Ark of the Covenant of Yahveh’. ‘Le-Asaf u-le-echav’ means ‘to Asaph and his brothers’. ‘Lidvar yom be-yomo’ literally translates to ‘to speak day by day’ but conveys the idea of continuous ministry.
[1CH.16.38] The servant of Edom and their brothers were sixty and eight. The servant of Edom, son of Yedithun, and Chosa were to the gatekeepers. [§]
ve'oved edom va'acheihem shishim ushmonah ve'oved edom ben-yedithun vechosa leshoarim.
This verse lists individuals associated with Edom who were employed as gatekeepers. "oved" means "servant" or "worker". "Edom" is a proper noun referring to the people of Edom. "acheihem" means "their brothers". "shishim ushmonah" is "sixty and eight", or 68. "ben" means "son". "yedithun" is a proper noun, a father's name. "chosa" is a proper noun, a person's name. "leshoarim" means "to the gatekeepers".
[1CH.16.39] And Zadok the priest and his brother priests were before the tabernacle of Yahveh, on the high place that is in Gibeah. [§]
ve'et tsadoq ha-kohen ve'echav ha-kohenim lifnei mishkan Yahveh bamamah asher begiv'on.
This verse describes the positioning of Zadok the priest and his brother priests before the tabernacle of Yahveh, on the high place that is in Gibeah. 'Ve'et' is a conjunction introducing a direct object. 'Tsadoq' is a proper noun, a man's name. 'Ha-kohen' means 'the priest'. 'Ve'echav' means 'and his brothers'. 'Lifnei' means 'before'. 'Mishkan' means 'tabernacle' or 'dwelling place'. 'Bamamah' means 'on the high place'. 'Asher' means 'that is' or 'which'. 'Begiv'on' is a place name, Gibeah.
[1CH.16.40] To offer burnt offerings to Yahveh upon the altar for burnt offerings continually in the morning and in the evening, and according to all that is written in the law of Yahveh, which He commanded upon Israel. [§]
leha'alot 'olot layahveh 'al mizbach ha'olah tamid laboker velare'ev ulechol hakatuv betorat yahveh asher tzivah 'al yisrael.
This verse describes offerings to be made to Yahveh. 'Olot' are burnt offerings. 'Mizbach ha'olah' is the altar for burnt offerings. 'Tamid' means continually or perpetually. 'Laboker velare'ev' means 'in the morning and in the evening'. 'Betorat Yahveh' means 'in the law of Yahveh'. 'Asher tzivah 'al yisrael' means 'which He commanded upon Israel'.
[1CH.16.41] And with them were Heyman and Idutun, and the rest of the chosen ones who were designated by names to give thanks to Yahveh, for eternally is His lovingkindness. [§]
ve'imahhem Heyman vi'duto'un u'sh'ar hab'rurim asher niq'vu b'shemot lehodos la'Yahveh ki l'olam chasdo.
This verse describes a group of skilled musicians chosen by name to give thanks to Yahveh eternally for His lovingkindness. 'Ve'imahhem' means 'and with them'. 'Heyman' and 'vi'duto'un' are proper names of musicians. 'U'sh'ar hab'rurim' means 'and the rest of the chosen ones'. 'Asher niq'vu b'shemot' means 'who were designated by names'. 'Lehodos la'Yahveh' means 'to give thanks to Yahveh'. 'Ki l'olam chasdo' means 'for eternally is His lovingkindness'.
[1CH.16.42] And with them were Heman and Idutun, trumpets and cymbals for sounding, and instruments of song of the Gods, and the sons of Idutun to the gate. [§]
ve'immahem heyman vi'dootoon chatzotzrot um'tziltayim l'mashmi'im u'kley shir ha'elohim ub'ney y'dootoon la'sha'ar.
This verse describes the musicians who accompanied David when bringing the Ark of the Covenant to Jerusalem. 'Hem' means 'with them'. 'Heman' and 'Idutun' are names of Levite musicians. 'Chatzotzrot' refers to trumpets, and 'm'tziltayim' means cymbals. 'L'mashmi'im' means 'for sounding' or 'for making music'. 'Kley shir' means 'instruments of song'. 'Ha'elohim' means 'the Gods'. 'B'ney Y'dootoon' means 'the sons of Idutun', and 'la'sha'ar' means 'to the gate'.
[1CH.16.43] And all the people went, each to his house. And David turned to bless his house. [§]
vayelkhu kol-haam ish le-beyto, vayisob david levarech et-beyto.
This verse describes the people going to their homes after an event, and then David turning to bless his house. 'Vayelkhu' means 'and they went'. 'Kol-haam' means 'all the people'. 'Ish' means 'man' or 'each'. 'Le-beyto' means 'to his house'. 'Vayisob' means 'and he turned'. 'David' is the proper name 'David'. 'Levarech' means 'to bless'. 'Et-beyto' means 'his house'.
1CH.17
[1CH.17.1] And it happened, as David sat in his house, that David said to Nathan the prophet, "Behold, I sit in a house of cedar, and the Ark of the covenant with Yahveh is under coverings." [§]
va-yhi ka-asher yashav david be-beyto va-yomer david el-natan ha-navi hineh anokhi yoshev be-beyt ha-arazim va-aron be-brit-yahveh tachat yeriot
This verse describes a time when David was settled in his house. He then speaks to Nathan the prophet, expressing concern that while he resides in a house of cedar, the Ark of the covenant with Yahveh remains under tents.
[1CH.17.2] And Nathan said to David, "Do all that is in your heart, for the Gods are with you." [§]
Va-yo-mer Natan el-David kol asher bilvavcha ase ki ha-elohim imach.
This verse recounts Nathan speaking to David. 'Va-yo-mer' means 'and he said'. 'Natan el-David' means 'Nathan to David'. 'Kol asher bilvavcha' means 'all that is in your heart'. 'Ase' means 'do'. 'Ki' means 'for'. 'Ha-elohim' means 'the Gods'. 'Imach' means 'with you'.
[1CH.17.3] And it was in that night, and a word from the Gods came to Nathan to say. [§]
Va-ye-hee ba-lai-lah ha-hoo va-ye-hee de-var el-oh-heem el-na-tan le-e-mor.
This verse describes a situation occurring at night where a word from the Gods came to Nathan, with a message to be spoken. 'Va-ye-hee' means 'and it was'. 'Ba-lai-lah' means 'in the night'. 'Ha-hoo' means 'that'. 'De-var' means 'word'. 'El-oh-heem' is 'the Gods'. 'El-na-tan' means 'to Nathan'. 'Le-e-mor' means 'to say'.
[1CH.17.4] Go and say to David, my servant, thus says Yahveh: "You will not build a house for me to inhabit." [§]
lek ve'amarta el-david avdi koh amar Yahveh lo ata tibneh-li habayit lasavet.
This verse contains a command to go and speak to David, a servant of Yahveh. The message is that Yahveh declares David will not build a house for Yahveh to dwell in.
[1CH.17.5] For I have not dwelt in a house from the day that I brought up Israel until this day, and I have been from tent to tent and from sanctuary to sanctuary. [§]
Ki lo yashavti bebayit min-hayom asher he'aliti et Yisrael ad hayom hazeh va'ehyeh me'ohel el-ohel u'mimishkan.
This verse describes a period of continuous movement and lack of a fixed dwelling. "Ki" means "for" or "because". "Lo yashavti" means "I have not sat" or "I have not dwelt". "Bebayit" means "in a house". "Min-hayom" means "from the day". "Asher he'aliti" means "that I brought up". "Et Yisrael" means "Israel". "Ad hayom hazeh" means "until this day". "Va'ehyeh" means "and I have been". "Me'ohel el-ohel" means "from tent to tent". "U'mimishkan" means "and from sanctuary to sanctuary". The verse is a testimony of continuous travel and service.
[1CH.17.6] In all places where I walked throughout all Israel, did I speak to any of the judges of Israel, whom I commanded to tend to my people, saying, "Why did you not build for me a house of cedars?" [§]
bekhol asher hit’halakhti bekhal yisrael hadavar dibarti et ahad shoftei yisrael asher tziviti lire’ot et ami le’emor lamah lo-bnitem li beit arazim
This verse recounts a divine address. It describes the speaker having walked throughout all Israel and having spoken to judges of Israel, whom the speaker commanded to tend to the people. The speaker asks why they did not build a house of cedars for the speaker.
[1CH.17.7] And now, thus say to my servant David: ‘Thus said Yahveh of hosts: I have taken you from the threshing floor, from following the sheep, to be a leader over my people Israel.’ [§]
ve'ata koh-tomer le'avdi le'david sokoh amar Yahveh tzva'ot ani lakachticha min-hanaveh min-acharei hatzo'on lihyot nagid al ami Yisrael.
This verse is a message from God to David through a prophet. It states that God took David from being a shepherd to become a leader over the people of Israel. 'Ve'ata' means 'and now'. 'Koh-tomer' means 'thus say'. 'Le'avdi' means 'to my servant'. 'Le'david' means 'to David'. 'Sokoh' is a place name. 'Amar' means 'said'. 'Yahveh tzva'ot' means 'Yahveh of hosts'. 'Ani' means 'I'. 'Lakachticha' means 'I have taken you'. 'Min-hanaveh' means 'from the threshing floor'. 'Min-acharei hatzo'on' means 'from following the sheep'. 'Lihyot' means 'to be'. 'Nagid' means 'leader'. 'Al ami' means 'over my people'. 'Yisrael' is the name of the people.
[1CH.17.8] And I will be with you in all where you have walked, and I will destroy all your enemies before you, and I will make for you a name like the name of the great ones who are in the land. [§]
va'ehyeh im'cha b'chol asher halachta va'akhritt et kol oy'vecha mipanecha v'asiti l'cha shem k'shem ha'gedolim asher ba'aretz.
This verse contains several names and constructs relating to God. "Ehyeh" comes from the root meaning "to be". "Im'cha" means "with you". "Kol oy'vecha" means "all your enemies". "Mipanecha" means "before your face", or "before you". "Asiti" means "I will make". "Shem" means "name". "Ha'gedolim" means "the great ones". "Ba'aretz" means "in the land".
[1CH.17.9] I will set a place for my people Israel, and I will plant them, and they will dwell beneath it. They will no longer be shaken, and the children of perversity will not add to destroying them, as in the beginning. [§]
vəsamti maqom ləammi yisra’el unəṭa‘tihu vəšāḵan taḥtāv vəlo yirgāz ‘ōd vəlo yōsifu bənē ‘avəlā ləbalotō ka’ăšer bər’i’šōnā
This verse discusses God establishing a place for His people Israel, planting them, and ensuring their security. It promises an end to their shaking or disturbance, and that evildoers will no longer destroy them as they did in the past. The verse uses a series of verbs indicating God’s action and a contrast between past vulnerability and future security.
[1CH.17.10] And in the days when I commanded judges over my people Israel, and I subdued all of your enemies, and I revealed this to you, then a house will be built for you by Yahveh. [§]
u-le-mi-ya-mim a-sher tsi-viti shof-tim al-ami yis-ra-el ve-hich-na-ti et-chol-oi-ve-cha va-a-gid lach u-bayit yiv-neh-lech Yahveh.
This verse describes a time when Yahveh commanded judges over the people of Israel, subdued all of their enemies, revealed this to them, and promised to build a house for them. Each component can be translated directly.
[1CH.17.11] And it will be, when your days are full to go with your fathers, that I will establish your seed after you, who will be from your sons, and I will prepare his kingdom. [§]
ve-ha-ya ki-ma-le-u ya-mei-cha la-le-chet im-a-vo-te-cha va-ha-ki-mo-ti et-zar-a-cha a-cha-rei-cha a-sher yi-h-yeh mi-ba-nei-cha va-ha-chi-no-ti et-mal-chu-to.
This verse speaks of a person's life coming to an end and God's promise to establish their offspring and kingdom. 've-ha-ya' means 'and it will be'. 'ki-ma-le-u' means 'when are full'. 'ya-mei-cha' means 'your days'. 'la-le-chet' means 'to go'. 'im-a-vo-te-cha' means 'with your fathers'. 'va-ha-ki-mo-ti' means 'and I will establish'. 'et-zar-a-cha' means 'your seed'. 'a-cha-rei-cha' means 'after you'. 'a-sher yi-h-yeh' means 'that will be'. 'mi-ba-nei-cha' means 'from your sons'. 'va-ha-chi-no-ti' means 'and I will prepare'. 'et-mal-chu-to' means 'his kingdom'.
[1CH.17.12] He will build a house for me, and I will establish His throne forever. [§]
hu yivne-li bayit ve-khonanti et-kise’o ad-olam.
This verse consists of several components. ‘Hu’ means ‘He’. ‘Yivne’ is a verb meaning ‘He will build’. ‘Li’ means ‘for me’. ‘Bayit’ means ‘house’. ‘Ve’ is a conjunction meaning ‘and’. ‘Khonanti’ means ‘I will establish’. ‘Et’ is a direct object marker. ‘Kise’o’ means ‘His throne’. ‘Ad-olam’ means ‘forever’ or ‘until eternity’. The verse expresses a promise – someone will build a house for another, and in return, that person will establish the other’s throne for all time.
[1CH.17.13] I will be to him a father, and he will be to me a son. And my lovingkindness I will not remove from him, as I removed it from those who were before you. [§]
ani ehyeh lo le'av vehu yihyeh li leben vechasdi lo asir me'imo ka'asher hasiroti me'asher hayah lifanecha.
This verse contains several instances of the verb "to be" (hayah and its derivatives). 'Ani' means 'I'. 'Ehyeh' is a first-person imperfect form of 'to be' and can be translated as 'I will be'. 'Lo' is 'not'. 'Le' is 'to'. 'Av' is 'father'. 'Hu' is 'he'. 'Ben' is 'son'. 'Chasdi' means 'my lovingkindness'. 'Asir' means 'remove'. 'Me'imo' means 'from him'. 'Ka'asher' means 'as'. 'Hasiroti' is a past tense form meaning 'I removed'. 'Lifanecha' means 'before you'.
[1CH.17.14] And I will establish him in my house and in my kingdom until the world, and his throne will be secure until the world. [§]
veha'amadti'hu bebeyti ubemalkhuti ad-ha'olam vekis'o yihyeh nakhon ad-olam.
This verse describes a commitment to establishing someone (presumably a descendant) in the speaker's house and kingdom forever. It also states that their throne will be secure forever. The verse uses 'I' as the speaker and states that 'He' will be established. 'Ad-ha'olam' and 'ad-olam' both mean 'until the world' or 'forever'.
[1CH.17.15] Like all these words and like all this vision, thus Nathan spoke to David. [§]
kəḵōl hadəḇārîm hā’ēle ūḵəḵōl heḥāzōn hazzeh kēn dibber nāṯān ’el-ḏāwiḏ.
This verse describes Nathan speaking to David, relaying all the words and all the vision. 'Kəḵōl' means 'like all'. 'Hadəḇārîm' means 'the words'. 'Hā’ēle' means 'these'. 'Ūḵəḵōl' means 'and like all'. 'Heḥāzōn' means 'the vision'. 'Hazzeh' means 'this'. 'Kēn' means 'thus'. 'Dibber' means 'spoke'. 'Nāṯān' is the name Nathan. '’El-ḏāwiḏ' means 'to David'.
[1CH.17.16] And King David came and sat before Yahveh, and he said, "Who am I, Yahveh, the Gods, and who is my house, that you have brought me to this place?" [§]
Va-yo-vo ha-me-lech Da-vid va-ye-shev lif-nei Yahveh va-yo-am-er mi ani Yahveh Elohim u-mi beiti ki he-vi-o-tani ad ha-lom.
This verse describes King David coming before Yahveh and questioning why Yahveh has brought him to this place. 'Va-yo-vo' means 'and came'. 'Ha-me-lech' means 'the king'. 'Da-vid' is the name 'David'. 'Va-ye-shev' means 'and he sat'. 'Lif-nei' means 'before'. 'Yahveh' is the proper name of God. 'Va-yo-am-er' means 'and he said'. 'Mi ani' means 'who am I'. 'Elohim' refers to 'the Gods'. 'Beiti' means 'my house'. 'Ki' means 'for' or 'because'. 'He-vi-o-tani' means 'you have brought me'. 'Ad ha-lom' means 'to this place'.
[1CH.17.17] And this thing seems small in your eyes, the Gods, and you have spoken concerning the house of your servant to a distant place. And you have seen me as a worm of humankind, Yahveh, the Gods. [§]
va-tik-tan zo-at be-ei-nei-cha el-o-him va-te-da-ber al-beit-av-de-cha le-me-ra-chok u-re-i-ta-ni ke-tor ha-a-dam ha-ma-a-leh Yahveh el-o-him.
This verse comes from 2 Samuel 7:18. It is a prayer of David to the Gods. It describes David's humility before the Gods, acknowledging his low status, and then states that he has been seen as a worm by humanity, yet the Gods have favored him. The verse uses 'Elohim' (the Gods) and 'Yahveh' (Yahveh).
[1CH.17.18] What more can David still add to you for honor, your servant? And you have known your servant. [§]
mah yosif od david eleicha lekhabod et avdecha veata et avdecha yada'ta.
This verse is from 2 Samuel 7:18. 'Mah' means 'what'. 'Yosif' means 'he adds'. 'Od' means 'still' or 'more'. 'David' is a proper noun, the name David. 'Eleicha' means 'to you'. 'Lekabod' means 'for honor'. 'Et' is a grammatical particle. 'Avdecha' means 'your servant'. 'Veata' means 'and you'. 'Yada'ta' means 'you knew'. The verse is a rhetorical question asking what more can David do to honor God, since God already knows him.
[1CH.17.19] Yahveh, because of your servant and as you desired, you have done all this greatness to make known all the greatnesses. [§]
Yahveh ba'avur avdekha u'k'livkha, asita et kol-hagedulah hazot l'hodi'a et kol-hagdolot.
This verse consists of several parts. "Yahveh" is the proper name of God. "Ba'avur" means "because of" or "for the sake of". "Avdekha" is "your servant", using the second-person pronoun. "U'k'livkha" means "and your heart" or "and as you desired". "Asita" means "you have done". "Et" is a grammatical particle marking the direct object. "Kol-hagedulah hazot" means "all this greatness". "L'hodi'a" means "to make known" or "to show". "Et kol-hagdolot" means "all the greatnesses". The verse is a statement of gratitude to Yahveh for fulfilling a promise or performing a great deed for the sake of the speaker and according to Yahveh’s will.
[1CH.17.20] Yahveh, there is none like you, and there are no Gods besides you, in all that we have heard with our ears. [§]
Yahveh ain kamoka ve’ein elohim zulatek bekhol asher-shamenu be’ozneinu.
This verse states that Yahveh is unique and there are no other Gods besides Yahveh, based on all that has been heard. “Ain” means “there is not.” “Kamoka” means “like you.” “Zulatek” means “besides you.” “Bekhol asher-shamenu” means “in all that we have heard.” “Be’ozneinu” means “with our ears.”
[1CH.17.21] And who is like your people Israel, one nation on earth, before whom the Gods walked to redeem a people for themselves, to establish for you a name of greatness and awesomeness, to drive out from before your people nations whom you redeemed from Egypt. [§]
oo-mee k'eh-am-kah yis-rah-el goy eh-had bah-ah-rets ah-sher hah-lach hah-eloh-heem lif-deh-dot lo am la-soom l'kah shem g'dool-ot v'no-rah-ot l'gah-resh mip-neh-ee am-kah ah-sher pah-deetah mee-mitz-rah-eem go-yeem.
This verse asks a rhetorical question, praising the uniqueness of the nation of Israel. It emphasizes that the Gods went to redeem a people for themselves, to establish a great and awesome name by driving out nations from before their people, whom they redeemed from Egypt.
[1CH.17.22] And you gave your people Israel to you as a people forever, and you, Yahveh, were to them as the Gods. [§]
va-ti-ten et-am-cha yis-ra-el le-cha le-am ad-o-lam ve-ata Yahveh ha-yita la-hem le-elohim
This verse describes God giving the people of Israel to Himself as a people forever, and God being their God. "va-ti-ten" means "and you gave". "et-am-cha" means "your people". "yis-ra-el" is the name Israel. "le-cha" means "to you". "le-am" means "as a people". "ad-o-lam" means "forever". "ve-ata" means "and you". "Yahveh" is the name Yahveh. "ha-yita" means "you were". "la-hem" means "to them". "le-elohim" means "as Gods".
[1CH.17.23] And now, Yahveh, may the word that you have spoken concerning your servant and his house be established forever, and do as you have spoken. [§]
ve'atah Yahveh hadavar asher dibarta al avdecha ve'al beito ye'amen ad olam va'aseh ka'asher dibarta.
This verse contains several key names and phrases. 'Ve'atah' means 'and now'. 'Yahveh' is the proper name of God. 'Hadavar' means 'the word' or 'the thing'. 'Asher' means 'that' or 'which'. 'Dibarta' means 'you spoke'. 'Avdecha' means 'your servant'. 'Beito' means 'his house'. 'Ye'amen' is a verb meaning 'may it be established' or 'may it be so'. 'Ad olam' means 'until forever' or 'everlasting'. 'Va'aseh' means 'and do' or 'and make'. 'Ka'asher' means 'as' or 'according to'.
[1CH.17.24] And may it be so, and may your name grow to forever, to say, Yahveh of hosts, the God of Israel, the Gods to Israel, and the house of David, your servant, is prepared before you. [§]
ve-ye-amen ve-yig-dal shim-cha ad-o-lam le-mor Yahveh tze-va-ot Elohei Yis-rae-el Elohim le-Yis-rae-el u-beit-Da-vid av-d’cha na-khon le-fa-ne-kha.
This verse is a declaration of faith and praise. 've-ye-amen' means 'and may it be so' or 'and let it be confirmed'. 've-yig-dal' means 'and may it grow' or 'and may it be great'. 'shim-cha' means 'your name'. 'ad-o-lam' means 'to forever'. 'le-mor' means 'to say'. 'Yahveh tze-va-ot' means 'Yahveh of hosts'. 'Elohei Yis-rae-el' means 'God of Israel'. 'Elohim le-Yis-rae-el' means 'the Gods to Israel'. 'u-beit-Da-vid' means 'and the house of David'. 'av-d’cha' means 'your servant'. 'na-khon' means 'prepared' or 'faithful'. 'le-fa-ne-kha' means 'before you'.
[1CH.17.25] For you, my Gods, revealed to the ear of your servant to build a house for him, therefore your servant has found [cause] to pray before you. [§]
ki atta elohay galita et ozen avdecha livnot lo bayit al ken mata avdecha lehitpallel lepanecha.
This verse contains several key names and phrases. "ki" means "for" or "because". "atta" means "you". "elohay" is the plural "the Gods", with a possessive ending meaning "my Gods". "galita" means "you revealed". "et" is a grammatical particle with no direct translation. "ozen" means "ear". "avdecha" means "your servant". "livnot" means "to build". "lo" means "for him" or "to him". "bayit" means "house". "al ken" means "therefore". "mata" means "found". "lehitpallel" means "to pray". "lepanecha" means "before you".
[1CH.17.26] And now, Yahveh, you are the Gods, and you have spoken this goodness to your servant. [§]
ve'atah Yahveh atah-hu haElohim vat'daber al-avd'cha hatovah hazot.
This verse consists of several components. "ve'atah" means "and now". "Yahveh" is the proper name of God. "atah-hu" means "you are". "haElohim" means "the Gods". "vat'daber" means "and you spoke". "al-avd'cha" means "to your servant". "hatovah hazot" means "this goodness".
[1CH.17.27] And now, you have been pleased to bless the house of your servant, to be forever before you, because you are Yahveh who has blessed and is blessed forever. [§]
ve'ata ho'alta levarech et-beit avdecha lihyot leolam lifanecha ki-ata Yahveh berachta umvorach leolam.
This verse expresses gratitude for God’s blessing upon the house of the speaker’s servant, desiring it to remain blessed before God forever. It acknowledges Yahveh as the one who blesses and is blessed forever. 'Ve'ata' means 'and now'. 'Ho'alta' means 'you have been pleased'. 'Levarech' means 'to bless'. 'Et-beit' means 'the house of'. 'Avdecha' means 'your servant'. 'Lihyot' means 'to be'. 'Leolam' means 'forever'. 'Lifanecha' means 'before you'. 'Ki-ata' means 'because you are'. 'Berachta' means 'you have blessed'. 'Umvorach' means 'and blessed'.
1CH.18
[1CH.18.1] And it was after that, and David struck the Philistines and subdued them. And he took Gath and its daughters from the hand of the Philistines. [§]
va-yhi akharei-khen va-yak David et-plishtim va-yakniuem va-yikakh et-gat u-vnoteyha mi-yad plishtim.
This verse describes a time after previous events, where David struck the Philistines and subdued them, and he took Gath and its daughters from the hand of the Philistines. "Va-yhi" is a formulaic phrase meaning 'and it was'. "Akharei-khen" means 'after that'. "Va-yak" means 'and he struck'. "Va-yakniuem" means 'and he subdued them'. "Va-yikakh" means 'and he took'. "Et" is a direct object marker. "Mi-yad" means 'from the hand of'.
[1CH.18.2] And he struck Moab, and Moab became servants to David, bearers of tribute. [§]
va-yach et-mo-av va-yi-hyu mo-av a-va-dim le-da-vid no-sei min-chah
This verse describes David defeating Moab and Moab becoming servants to David, bringing tribute. 'Vayach' means 'and he struck'. 'Et-Moav' is 'Moab' with a direct object marker. 'Vayihyu' means 'and they became'. 'A-avadim' means 'servants'. 'Le-David' means 'to David'. 'Nosei minchah' means 'bearers of tribute'.
[1CH.18.3] And David struck Hadad-ezer, the king of Zobah, in its heat, in his going to establish his hand in the river Euphrates. [§]
Va-yakh David et-Hadad'ezer melek-Tsova khamata belekhto lehatsiv yado binhar-Prat.
This verse describes David striking Hadad-ezer, the king of Zobah, in his campaign to establish his hand over the Euphrates River. 'Va-yakh' means 'and he struck'. 'Et' is a grammatical marker indicating a direct object. 'Hadad'ezer' is a proper name. 'Melek' means 'king'. 'Tsova' is the name of a place, Zobah. 'Khamata' means 'its heat' or 'its anger' and likely refers to a military campaign. 'Belekhto' means 'in his going'. 'Lehatsiv' means 'to establish'. 'Yado' means 'his hand'. 'Binhar' means 'in the river'. 'Prat' means 'Euphrates'.
[1CH.18.4] And David took from them one thousand chariots and seven thousand horsemen, and twenty thousand foot soldiers. And David hamstrung all the chariots, and he left one hundred chariots remaining from them. [§]
vayilkod david mimenu elef rekhev vesheva'at alafim parashim ve'esrim elef ish ragli vay'aker david et-kol-harekhev vayyoter mimenu me'ah rakhev
This verse describes David capturing a large number of chariots, horsemen, and foot soldiers from his enemies. He then disabled all the chariots, and left one hundred chariots remaining.
[1CH.18.5] And Aram came to Damascus to help Hadadezer, the king of Zobah, and David struck Aram, twenty-two thousand men. [§]
Va-yo-vo Aram Dar-mesh-ek la-e-zor la-ha-dad-e-zer me-lech Tzo-vah va-yak David ba-Aram es-rim u-sh-nai-yim elef ish.
This verse describes a military conflict. Aram (Syria) came to help Hadadezer, the king of Zobah. David then struck Aram, killing twenty-two thousand men.
[1CH.18.6] And David set a garrison in Aram, in Damascus, and Aram became servants to David, bearers of tribute. And Yahveh saved David in all that he went. [§]
Va-yasem David ba-aram Dar-mesek va-yehi Aram le-David avadim nosei minchah va-yoshua Yahveh le-David be-kol asher halach.
This verse describes David establishing a garrison in Damascus and receiving tribute from Aram (Syria). It also states that Yahveh saved David in all that he did. 'Va-yasem' means 'and he set.' 'Ba-aram' means 'in Aram.' 'Dar-mesek' is Damascus. 'Va-yehi' means 'and it came to be.' 'Avadim' means 'servants.' 'Nosei minchah' means 'bearers of tribute.' 'Va-yoshua' means 'and saved.' 'Yahveh' is the proper name of God. 'Be-kol asher halach' means 'in all that he went'.
[1CH.18.7] And David took the gold insignia which were upon the servants of Hadad-ezer, and he brought them to Jerusalem. [§]
va-yikach David et shilte ha-zahav asher hayu al avde Hadad-ezer vayevi'em Yerushalayim.
This verse describes David taking golden insignia from the servants of Hadad-ezer. 'Va-yikach' means 'and he took'. 'David' is the proper name David. 'Et' is a particle indicating a definite object. 'Shilte' means 'insignia' or 'badges'. 'Ha-zahav' means 'the gold'. 'Asher' means 'which'. 'Hayu' means 'were'. 'Al' means 'upon'. 'Avde' means 'servants of'. 'Hadad-ezer' is a proper name. 'Vayevi'em' means 'and he brought them'. 'Yerushalayim' is the name Jerusalem.
[1CH.18.8] And from the kitchen and from the cities of Hadadezer, David took bronze in very great quantity. With it, Solomon made the bronze sea, and the pillars, and all the bronze implements. [§]
u'mitivchat u'mikun arei hadad'ezer lakach david nechoshet rabah me'od bah asa shlomo et yam hannechoshet ve'et ha'amudim ve'et klei hannechoshet.
This verse describes David taking a large amount of bronze from the cities of Hadadezer and Solomon using that bronze to make a bronze sea, pillars, and other bronze implements. ‘u’ represents ‘and’, ‘mitivchat’ is a location, ‘mikun’ is a location, ‘arei’ means ‘cities of’, ‘lakach’ means ‘took’, ‘nechoshet’ means ‘bronze’, ‘rabah’ means ‘much’ or ‘large’, ‘bah’ means ‘in it’ or ‘with it’, ‘asa’ means ‘made’, ‘et’ is a direct object marker, ‘yam’ means ‘sea’, ‘ha’ means ‘the’, ‘amudim’ means ‘pillars’, ‘klei’ means ‘implements’ or ‘tools’.
[1CH.18.9] And To'u, king of Hamath, heard that David had defeated all the army of Hadad'ezer, king of Zobah. [§]
va-yishma to'u melech chamat ki hikka david et kol cheil hadad'ezer melech tzovah
This verse describes how To'u, the king of Hamath, heard that David had defeated Hadad'ezer, the king of Zobah, and his army. The verb 'yishma' means 'to hear'. 'To'u' is a proper noun representing the name of a king. 'Melech' means 'king'. 'Chamat' is the name of a region or city. 'Ki' means 'that' or 'because'. 'Hikka' means 'to strike' or 'to defeat'. 'David' is a proper noun. 'Et' is a particle indicating a direct object. 'Kol' means 'all'. 'Cheil' means 'army' or 'host'. 'Hadad'ezer' is a proper noun, the name of a king. 'Melech' again means 'king'. 'Tzovah' is the name of a city or region.
[1CH.18.10] And Hadadezer sent his son to King David to ask about his well-being and to bless him because he had fought against Hadadezer and defeated him, for Hadadezer was a man of wars, lost and wandering. And all implements of gold and silver and bronze were his. [§]
va-yish-lach et-ha-do-ram-be-no el-ha-me-lech-da-vid li-sh'ol-lo le-sha-lom u-le-va-rech-o al-asher nil-cham ba-ha-dad-e-zer va-ya-che-hu ki-ish mil-cha-mot to-u ha-ya ha-dad-e-zer ve-chol klei za-hav va-kesef u-ne-cho-shet.
This verse describes Hadadezer sending his son to King David as an ambassador. The purpose is to inquire about David's well-being and offer congratulations for his victory over Hadadezer. It also highlights Hadadezer's reputation as a skilled warrior, and mentions the spoils of war, specifically gold, silver, and bronze.
[1CH.18.11] Also those, King David dedicated to Yahveh, with the silver and the gold that he carried from all the nations: from Edom, and from Moab, and from the Ammonites, and from the Philistines, and from the Amalekites. [§]
Gam otam hikdish hammelech David leyahveh im hakesef vehazahav asher nasa mikol hagogoyim me'edoom umimmoab umibnei amon umiflishtim ume'amalek.
This verse describes King David dedicating silver and gold, taken from the nations he conquered, to Yahveh. 'Gam otam' means 'also those'. 'Hikdish' means 'he sanctified' or 'he dedicated'. 'Hammelech David' means 'King David'. 'Leyahveh' means 'to Yahveh'. 'Im hakesef vehazahav' means 'with the silver and the gold'. 'Asher nasa' means 'which he carried' or 'which he took'. 'Mikol hagogoyim' means 'from all the nations'. The verse then lists the nations: Edom, Moab, the Ammonites, the Philistines, and the Amalekites.
[1CH.18.12] And Abshai, son of Zeruiah, struck Edom in the Valley of Salt, eighteen thousand. [§]
Ve-avshai ben-tzruyah hikka et-edohm be-gei hamelah shmonah asar alef.
This verse describes Abshai, son of Zeruiah, striking Edom in the Valley of Salt, and states the number of those struck as eighteen thousand.
[1CH.18.13] And he placed garrisons in Edom, and all of Edom became servants to David. And Yahveh saved David in all that he went. [§]
va-yaseem be-edom netzi-veem va-yih-yu kol-edom avadim le-da-veed va-yo-sha Yahveh et-da-veed be-chol asher ha-lach.
This verse describes David establishing garrisons in Edom and the Edomites becoming his servants. It also states that Yahveh saved David in all that he did. 'Netzi-veem' refers to garrison commanders or outposts. 'Asher' means 'where' or 'that'.
[1CH.18.14] And he, David, reigned over all Israel, and it was that he was doing justice and righteousness to all his people. [§]
Va-yim-lok Da-vid al-kol-Yis-ra-el va-ye-hi o-seh mish-pat u-tzeda-kah le-kol am-mo.
This verse describes David reigning over all Israel and acting justly and righteously toward his people. 'Va-yim-lok' means 'and he reigned'. 'Da-vid' is the name David. 'Al-kol' means 'over all'. 'Yis-ra-el' is Israel. 'Va-ye-hi' means 'and it was'. 'O-seh' means 'doing' or 'one who does'. 'Mish-pat' means 'judgment' or 'justice'. 'U-tzeda-kah' means 'and righteousness'. 'Le-kol' means 'to all'. 'Am-mo' means 'his people'.
[1CH.18.15] And Yoav, son of Tzeruya, was over the army, and Yehoshapat, son of Achilud, was a recorder. [§]
ve-yo-av ben-tzeru-yah al-hatsava ve-yhosha-fat ben-achilud mazkir
This verse lists two officials serving under King David. Yoav (Joab) is described as being 'over the army,' and Yehoshapat (Jehoshaphat) is described as a 'recorder' or 'secretary'. 'Ben' means 'son of', 'al' means 'over', and 'mazkir' means recorder or secretary.
[1CH.18.16] And Tsadoq, son of Akhtuv, and Avimelech, son of Evyatar, were priests, and Shavsha was a scribe. [§]
ve-tsadoq ben-akhituv va-avimelech ben-evyatar kohanim ve-shavsha sopher.
This verse lists individuals holding positions of authority. 'Tsadoq' and 'Avimelech' are identified as 'kohanim', meaning priests, and are linked to their fathers, 'Akhtuv' and 'Evyatar' respectively. 'Shavsha' is identified as a 'sopher', which is a scribe or recorder.
[1CH.18.17] And Ubnayahu son of Jehoiada was over the Kereti and the Pelethi, and the first sons of David were in the service of the king. [§]
uv'nayahu ben-y'hoyada al-hak'retee v'hapeleeti ub'nei-david harishonim l'yad hammelech.
This verse describes individuals holding positions of authority. 'uv'nayahu ben-y'hoyada' means 'and Ubnayahu son of Jehoiada'. 'al-hak'retee v'hapeleeti' means 'over the Kereti and the Pelethi' - these were likely military units or groups. 'ub'nei-david harishonim' refers to 'the first sons of David'. 'l'yad hammelech' means 'in the hand of the king' – or in service to the king.
1CH.19
[1CH.19.1] And it happened after this, that Nakhash, king of the sons of Ammon, died, and his son reigned in his place. [§]
Va-yhi akharei khen, va-yomat Nakhash melek benei Amon, va-yimlok beno takhatav.
This verse recounts the death of Nakhash, the king of the Ammonites, and the subsequent reign of his son. 'Va-yhi' indicates a sequence of events, 'akharei khen' means 'after this', 'va-yomat' means 'and he died', 'melek' means 'king', 'bnei' means 'sons/children of', 'Amon' is the name of a people, 'va-yimlok' means 'and he reigned', 'beno' means 'his son', and 'takhatav' means 'in his place'.
[1CH.19.2] And David said, "I will do kindness for Hanun son of Nahash, because his father did kindness for me." And David sent messengers to comfort him regarding his father. And the servants of David came to the land of the people of Ammon, to Hanun, to comfort him. [§]
Va-yo-mer Da-vid e-eh-seh-heh-sed im-Khanun ben-Nachash ki-asah aviv imi hesed va-yish-lach Da-vid mal-a-chim le-nacham-o al-aviv va-yavo avdei Da-vid el-eretz benei-ammon el-Khanun le-nachamo.
This verse describes David's decision to show kindness to Hanun, son of Nahash. He does this because Hanun's father had previously shown kindness to David. David sends messengers to comfort Hanun regarding his father's death, and his servants travel to the land of the Ammonites to deliver the comfort.
[1CH.19.3] And the officials of the sons of Ammon said to Chanoon, who honored David regarding your father in your eyes, because he sent you comforters, did not his servants come to you to investigate and overturn and spy out the land? [§]
vayomru sarey benei amon lechanun hamchaved david et avicha bei'necha ki shalach lecha menachamim haloa ba'avur lachkor ulehafoch uraggel haaretz bau avadav eilecha.
This verse describes a conversation between Ammonite officials and Chanoon, regarding David's condolences for Chanoon's father. The officials suspect David’s gesture was not genuine sympathy but a ploy to gather intelligence about their land.
[1CH.19.4] And Hanun took the servants of David and shaved them, and he cut their garments at the hip, up to the thigh, and he sent them away. [§]
va-yikach chanun et-avdei david va-yegalchem va-yichrot et-madveihem bachitzi ad-hamifsa'ah va-yeshallechem.
This verse describes Hanun, the son of Nahash, king of the Ammonites, humiliating the servants of David. Specifically, he shaved their beards and cut off their garments at the hips. This act was meant as an insult to David. 'Chanun' means 'gracious' or 'favored'. 'Avdei' means 'servants'. 'David' is a proper noun. 'Yegalchem' means 'he shaved them'. 'Yichrot' means 'he cut'. 'Madveihem' means 'their garments'. 'Bachitzi' means 'at the hip'. 'Hamifsa'ah' means 'the thigh'. 'Yeshallechem' means 'he sent them'.
[1CH.19.5] And they went and told David about the men, and he sent to meet them, for the men were very distressed. And the king said, "Remain in Birzah until your beards grow, and then return." [§]
vayelekhu vayagidu ledavid al-ha’anashim vayishlach likratam ki-hayu ha’anashim niklamim me’od vayomer hamelech shvu birekho ad asher yetzamach zekanchem veshavtem
This verse describes messengers going to David to tell him about certain men. David sends them greetings and tells them to remain in a certain place until their beards grow, then to return.
[1CH.19.6] And the sons of Ammon saw that they had angered David, and Hanun and the sons of Ammon sent a thousand talents of silver to hire for themselves from Aram of the Rivers and from Aram of Ma'achah and from Tzobah, chariots and horsemen. [§]
Va-yir'u b'nei Ammon ki hit'boshu im-David va-yishlach Chanun u-bnei Ammon elef kikar-kesef li-skor lahem min-Aram Naharayim u-min-Aram Ma'achah u-mitzovah rechev u-parashim.
This verse describes the Ammonites seeing that they had become hostile towards David. As a result, Hanun, and the people of Ammon, sent a thousand talents of silver to hire chariots and horsemen from Aram Naharaim, Aram Ma'achah, and Tzobah.
[1CH.19.7] They hired for themselves two and thirty thousand chariots, and the king of Maachah and his people, and they came and encamped before Medeba. And the sons of Ammon were gathered from their cities and came to war. [§]
vayiskru lahem shnayim ushloshim elef rechev ve'et melekh ma'akha ve'et ammo vayavo vayachanu lifnei meidba uvenei amon ne'esfu me'areheihem vayavo lamilchama.
This verse describes a coalition forming for war. 'Vayiskru' means 'they hired.' 'Shnayim ushloshim elef' is 'two and thirty thousand.' 'Rechev' means 'chariots.' 'Melekh ma'akha' is 'the king of Maachah.' 'Ammo' means 'his people.' 'Vayavo' means 'they came.' 'Vayachanu' means 'they encamped.' 'Lifnei meidba' means 'before Medeba.' 'Benei amon' is 'the sons of Ammon.' 'Ne'esfu' means 'were gathered.' 'Me'areheihem' means 'from their cities.' 'Lamilchama' means 'to war.'
[1CH.19.8] And David heard and he sent Joab and all the army of the mighty ones. [§]
va-yishma David va-yishlach et Yoav ve-et kol tzava ha-giborim.
This verse describes David hearing something (unspecified in this segment) and subsequently sending Joab and all the mighty warriors. 'Va-yishma' means 'and he heard'. 'David' is a proper noun, the name David. 'Va-yishlach' means 'and he sent'. 'Et' is a particle indicating a direct object. 'Yoav' is a proper noun, the name Joab. 'Ve-et' means 'and'. 'Kol' means 'all'. 'Tzava' means 'army'. 'Ha-giborim' means 'the mighty ones'.
[1CH.19.9] The sons of Ammon went out, and they arranged a war at the opening of the city. And the kings who came, positioned themselves alone in the plain. [§]
vayets'u b'nei amon vayarakhu milchamah petach ha'ir v'ham'lachim asher-bau l'vadam bashadeh
This verse describes the Ammonites going out and preparing for battle at the entrance of a city. Kings also came and positioned themselves in the plain.
[1CH.19.10] And Joab saw that the nature of the war was against him on all sides. And he chose from all the young men in Israel and arranged to meet Aram. [§]
Va-yar Yo-av ki-hay-ta pen-ei-ha-mil-cha-mah e-lav pa-nim ve-achor va-yiv-char mi-kol ba-chur be-Yis-ra-el va-ya-aroch li-kra-at A-ram.
This verse describes Joab observing the nature of the war and choosing elite fighters from Israel to prepare for battle against Aram. 'Va-yar' means 'and he saw'. 'Yo-av' is the name Joab. 'ki-hay-ta' means 'that was'. 'pen-ei-ha-mil-cha-mah' refers to 'the face of the war' meaning its nature. 'e-lav pa-nim ve-achor' means 'toward him front and back', indicating the war was threatening on all sides. 'va-yiv-char' means 'and he chose'. 'mi-kol ba-chur' means 'from all the young men'. 'be-Yis-ra-el' means 'in Israel'. 'va-ya-aroch' means 'and he arranged'. 'li-kra-at' means 'to meet'. 'A-ram' is the name Aram.
[1CH.19.11] And the remainder of the people, God gave into the hand of Avshai, his brother, and they arranged themselves to meet the people of Ammon. [§]
ve'et yeter ha'am natan be'yad avshay achiv vay'archeu likrat b'nei amon.
This verse describes giving the remainder of the people into the hand of Avshai, brother of Joab, and arranging them to meet the people of Ammon.
've'et' means 'and'.
'yeter' means 'remainder'.
'ha'am' means 'the people'.
'natan' means 'gave'.
'be'yad' means 'in the hand of'.
'avshay' is a proper noun, 'Avshai'.
'achiv' means 'his brother'.
'vay'archeu' means 'and they arranged'.
'likrat' means 'to meet'.
'b'nei' means 'sons of', or 'people of'.
'amon' is a proper noun, 'Ammon'.
[1CH.19.12] And he said, "If Syria is stronger than I, it will be to me for salvation, and if the sons of Ammon are stronger than you, I will save you." [§]
Va-yo-mer im-te-chezak mi-meni Aram ve-ha-yita li li-tshu-ah su-im be-nei am-mon ye-chezku mi-mechah ve-ho-sha-ti-cha.
This verse contains a conditional promise. It begins with 'and he said', followed by a 'if...then' statement. The 'if' clause involves strength in comparison to Aram (Syria), and the promise is to be a salvation. The second part repeats this conditional structure, this time involving the Ammonites and a subsequent salvation. The verse uses 'Aram' and 'Bnei Ammon' as proper nouns, referring to the nations of Syria and the Ammonites, respectively. The phrasing 'mi-meni' and 'mi-mechah' mean 'from me' and 'from you', indicating a comparison of strength.
[1CH.19.13] Be strong, and let us strengthen ourselves for the sake of our people and for the sake of the cities of the Gods, and Yahveh, the good in his eyes, will do. [§]
khazak ve-nithazekah be-ad-ameinu u-be-ad arei eloheinu va-yahveh ha-tov be-einav ya'aseh.
This verse consists of several parts. "Khazak" means "be strong". "Ve-nithazekah" means "and let us strengthen ourselves". "Be-ad-ameinu" means "for the sake of our people". "U-be-ad arei eloheinu" means "and for the sake of the cities of the Gods". "Va-yahveh ha-tov be-einav ya'aseh" means "and Yahveh, the good in his eyes, will do". This appears to be a call to courage and reliance on divine favor.
[1CH.19.14] And Joab and the people who were with him approached before Aram for battle, and they fled before him. [§]
va-yigash yo-av ve-ha-am asher im-o lif-nei a-ram la-mil-cha-mah va-ya-nu-su mi-pa-nav.
This verse describes Joab and the people with him approaching Aram for battle, and then fleeing from before them. Let's break down the names: 'Yoav' is a proper noun and will remain 'Joab'. 'Aram' is a proper noun and will remain 'Aram'. The other words are descriptive and will be translated literally. 'Va-yigash' means 'and approached', 've-ha-am' means 'and the people', 'asher im-o' means 'who were with him', 'lif-nei' means 'before', 'la-mil-cha-mah' means 'for battle', 'va-ya-nu-su' means 'and they fled', and 'mi-pa-nav' means 'from his face' which in this context means 'before him'.
[1CH.19.15] And the sons of Ammon saw that Aram had fled, and they also fled before Avshai, the brother of Yoav, and they came to the city, and Yoav came to Jerusalem. [§]
oo-v'nee am-mon ra-oo kee-nas a-ram vay-no-soo gam-hem mip-nei av-sha-ee akh-hee vay-vo-oo ha-ee-ra vah-vo yo-av ye-roo-shal-eem.
This verse describes the reaction of the Ammonites and their allies to the defeat of Aram. Seeing Aram flee, they too fled before Avshai, the brother of Yoav. They then entered the city, and Yoav came to Jerusalem.
[1CH.19.16] And Aram saw that they had been defeated before Israel, and they sent messengers and brought out all Aram that was beyond the river, and the commander of the army of Hadadezer was before them. [§]
Va-yar Aram ki nig-fu lif-nei Yis-ra-el va-yish-lachu mal-a-chim va-yo-tziu et Aram asher me-ever ha-nahar ve-shofach sar-tzeva Ha-dad-ezer lif-nei-hem.
This verse describes the reaction of Aram after being defeated by Israel. Aram saw that they had been struck down before Israel, and therefore sent messengers and brought out all of Aram that was beyond the river. Furthermore, the commander of the army of Hadadezer was before them.
[1CH.19.17] And it was told to David, and he gathered all Israel, and he crossed the Jordan, and he came to them, and he arranged his forces against them. And David arranged his forces to meet Aram for war, and they fought with him. [§]
vayugad leDavid va'esof et kol Yisrael vaya'avor haYardenn vavo alehem vaya'aroch alehem vaya'aroch David likrat Aram milchama vayilachamu immo.
This verse describes David being informed of something and then gathering all of Israel, crossing the Jordan River, approaching their enemies, arranging his forces for battle against Aram, and fighting them.
[1CH.19.18] And Aram fled before Israel, and David killed of Aram seven thousand chariots and forty thousand men on foot, and the commander of the army he killed. [§]
va-ya-nas a-ram mil-lif-nei yis-ra-el va-ya-ha-rog da-vid me-a-ram shiv-at a-la-fim re-chev ve-ar-ba-im elef ish rag-li ve-et shofach sar-ha-tzava he-mit.
This verse describes David’s victory over Aram. 'Aram' refers to the nation of Syria. 'Yisrael' is Israel. 'Va-ya-nas' means 'and Aram fled'. 'Va-ya-ha-rog' means 'and David killed'. 'Shiv-at a-la-fim' means 'seven thousand'. 'Rechev' means 'chariots'. 'Ve-ar-ba-im elef' means 'and forty thousand'. 'Ish rag-li' means 'footmen' or 'men on foot'. 'Ve-et shofach sar-ha-tzava' means 'and the commander of the army'. 'He-mit' means 'he died' or 'he killed'.
[1CH.19.19] And the servants of Hadadezer saw that they had been defeated before Israel, and they made peace with David and served him. And Aram no longer desired to save the children of Ammon. [§]
Va-yir'u avdei Ha-dad-ezer ki nigfu lifnei Yisrael va-yashlimu im-David va-ya'avduhu ve-lo-avah Aram le-hoshia et benei Amon od.
This verse describes the reaction of Hadadezer’s servants after they witnessed Israel defeating them. They made peace with David and served him. Additionally, Aram refused to help the Ammonites any further.
1CH.20
[1CH.20.1] And it happened at the time of the year when kings go out, at the time of departure of the kings, that Joab led the army and devastated the land of the descendants of Ammon and he came and besieged Rabbah, and David was sitting in Jerusalem, and Joab struck Rabbah and he ruined it. [§]
vayhi le'et teshuvat hashanah le'et tze'at hamelachim vayinheg yo'av et cheil hatzava vayashchet et eretz benei amon vayavo vayatzar et rabbah vedavid yoshev birushalayim vayach yo'av et rabbah vayheresha
This verse describes a time of year when kings go out to war. Joab led the army and devastated the land of the Ammonites, besieging Rabbah. David remained in Jerusalem while Joab conquered and destroyed Rabbah.
[1CH.20.2] And David took the crown of the king from upon his head, and he found it weighed a talent of gold, and within it was a precious stone. And it became upon the head of David, and the plunder of the city he brought out very much. [§]
Va-yikach David et-ataret malkam me-al rosho va-yimtsa-ha mishkal kikar-zahav u-vah even yekarah va-tehi al-rosh David u-shlal ha-ir hotzi harbeh me-od.
This verse describes David taking the crown of the king from his head. It states the crown weighed a talent of gold and contained a precious stone. The crown was placed on David’s head, and a great amount of plunder was brought out of the city.
[1CH.20.3] And the people who were in it he brought out, and he made them saw with saws, and he made them cut with picks of iron, and with axes, and thus did David to all the cities of the sons of Ammon. And David returned, and all the people went to Jerusalem. [§]
ve'et-ha'am asher-bah hotsi, vayasar bam'gerah uvacharitsei habarzel uvam'gerot, vechen ya'aseh David lechol arei benei Ammon, vayashav David vechol ha'am Yerushalayim.
This verse describes David’s conquest of the Ammonites and the method he used to subdue them – using saws, picks, and axes. It details his systematic dismantling of Ammonite cities and concludes with his return to Jerusalem with all his people.
[1CH.20.4] And it happened after those things, that a battle took place at Gezer with the Philistines. Then Sibbekai the Hushathite struck Siffai from the descendants of the Rephaim, and they were subdued. [§]
Va-yhi akhareikhen, va-ta'amod milkhama be-Gezer im-Pelishtim. Az hikha sivkhai ha-khushati et-siffai milidei ha-Refaim va-yikkaneu.
This verse describes a battle that took place at Gezer between the Israelites and the Philistines. Sibbekai, a Hushathite, struck and defeated Siffai, who was descended from the Rephaim. 'Va-yhi' means 'and it happened'. 'Akhareikhen' means 'after those things'. 'Va-ta'amod' means 'stood' or 'took place'. 'Milkhama' means 'war' or 'battle'. 'Be' means 'at' or 'in'. 'Im' means 'with'. 'Az' means 'then'. 'Hikha' means 'struck'. 'Et' is a direct object marker. 'Va-yikkaneu' means 'and they were subdued'.
[1CH.20.5] And there was still war with the Philistines, and Elhanan son of Yaour struck Lachmi, brother of Goliath the Gittite. And the wood of his spear was like a weaver’s shuttle. [§]
Va-tee hee od mil-cha-mah et p’lishtim va-yak El-cha-nan ben Ya-oor et Lach-mee achi Gal-yat ha-git-tee v’etz chan-ee-toh ki-m’nor org-im.
This verse describes another battle with the Philistines. Elhanan, son of Yaour, struck and killed Lachmi, the brother of Goliath the Gittite. The shaft of his spear was as thick as a weaver’s beam.
[1CH.20.6] And there was yet another battle at Gath, and there was a man from Gath whose fingers were six on each hand, twenty-four in total. And he also was born to the Rapha. [§]
Va-tee hee od mil-ha-mah be-gat, va-yhee ish mid-dah ve-etz-be-otav shesh-va-shesh es-reem ve-ar-bah, ve-gam-hoo no-lad le-ha-ra-pah.
This verse describes another battle at Gath and then introduces a man from Gath who had six fingers on each hand – a total of twenty-four fingers – and who was also born to the Rapha.
[1CH.20.7] And he harshly acted against Israel, and Yahveh-Jonathan, son of Shimea, brother of David, struck him. [§]
vaycharf et yisrael vayakehu yehohnatan ben shimeah achi david
This verse describes Jonathan, the son of Shimea, brother of David, striking Israel. 'Vaycharf' implies a forceful or violent action against Israel. 'Vayakehu' means 'and he struck him' or 'and he smote him.' The verse doesn't specify *how* Israel was struck, only that Jonathan, son of Shimea, did so.
[1CH.20.8] God was brought forth to heal in Gath, and fell into the hand of David and into the hand of his servants. [§]
El nulddu l'harapa b'gat vayiplu b'yad-David u'byad-avadav.
This verse describes the Philistines bringing their god, El, to the battle against David, and El falling into David's hands. 'Nulddu' implies 'were born' or 'brought forth', referring to the manifestation or presentation of the god. 'Harapa' is the city of Gath. 'Yad' means 'hand', used here to signify control or power. 'Avadav' means 'his servants'.
1CH.21
[1CH.21.1] And the adversary stood against Israel, and he incited David to number Israel. [§]
Va-ya-omed Sa-tan al-Yis-ra-el va-ya-set et-Da-vid li-me-not et-Yis-ra-el.
This verse describes Satan standing against Israel and inciting David to number Israel. ‘Va-ya-omed’ means ‘and stood’. ‘Sa-tan’ is ‘the adversary’. ‘Al’ means ‘against’ or ‘upon’. ‘Yis-ra-el’ is ‘Israel’. ‘Va-ya-set’ means ‘and he incited’. ‘Et’ is a direct object marker. ‘Da-vid’ is ‘David’. ‘Li-me-not’ means ‘to number’. ‘Et’ is again a direct object marker. ‘Yis-ra-el’ is ‘Israel’.
[1CH.21.2] And David said to Joab and to the leaders of the people, "Go, count Israel from Beersheba to Dan, and bring the number to me, so that I may know the count of them." [§]
Va-yo-mer Da-vid el Yo-av ve-el sa-rei ha-am le-chu sif-ru et Yis-ra-el mi-beer she-va ve-ad Dan ve-ha-viu ei-lai ve-ei-deh ah-tet mis-par-am.
This verse describes David instructing Joab and the leaders of the people to conduct a census of Israel, from Beersheba to Dan, and to report the number to him.
[1CH.21.3] And Joab said, "Joseph, may Yahveh be multiplied for the people a hundredfold. Is not my Lord the king? All of them are my Lord’s servants. Why does my Lord seek this? Why should it be for guilt to Israel?" [§]
vayomer yoav yosef yahveh al-ammo kachem meah peamim halo adonai hamelech kullam laadonai laavadim lamah yevakesh zot adonai lamah yiheye leashmah leysrael.
This verse is spoken by Joab to David after David's census. Joab expresses concern over the census, questioning why the king would ask for such a thing, implying it might bring guilt upon Israel. Let's break down the names: 'Yoav' is a proper noun, meaning 'Yahveh is father', which we will keep as Joab. 'Yosef' is 'God will add', translated as Joseph. 'YHVH' is translated as 'Yahveh'. 'Adonai' is translated as 'my Lord'.
[1CH.21.4] And the word of the king was strong against Yo’av, and Yo’av went out and walked throughout all Israel, and he came to Jerusalem. [§]
u-devar-ham-melech khazak al-yo’av va-yetze yo’av va-yithallekh be-khol-yisrael va-yavo yerushalayim.
This verse describes the king’s strong word against Yo’av, leading Yo’av to leave and travel throughout all Israel, ultimately arriving in Jerusalem. Let's break down the names: ‘ham-melech’ means ‘the king’, ‘Yo’av’ is a proper name, and ‘yerushalayim’ is ‘Jerusalem’. The verse doesn't mention God directly, but it portrays events within the kingdom.
[1CH.21.5] And Joab gave the number of the census of the people to David. And all of Israel numbered a thousand thousands and a hundred thousand men drawing sword, and Judah numbered four hundred and seventy thousand men drawing sword. [§]
va-yit-ten yo-av et mis-par mif-kad-ha-am el da-vid va-ye-hi kol yis-ra-el elef elef u-me-ah elef ish sholef cherev vi-hu-da arba ma-ot ve-shiv-im elef ish sholef charev.
This verse describes Joab giving David the number of men able to wage war in Israel and Judah. 'Va-yit-ten' means 'and he gave'. 'Yo-av' is Joab. 'Mis-par mif-kad-ha-am' is 'the number of the census of the people'. 'El da-vid' means 'to David'. 'Va-ye-hi' means 'and it was'. 'Kol yis-ra-el' means 'all of Israel'. 'Elef elef u-me-ah elef' translates to 'a thousand thousands and a hundred thousand'. 'Ish sholef cherev' means 'man drawing sword', or 'warrior'. 'Vi-hu-da' means 'and Judah'. 'Arba ma-ot ve-shiv-im elef' means 'four hundred and seventy thousand'.
[1CH.21.6] And Levi and Benjamin were not inspected among them, because the word of the king was detestable to Yoav. [§]
ve-levi u-vinyamin lo pakad be-tocham ki-niteav devar-hammelech et-yoav.
This verse describes that Levi and Benjamin were not counted among those inspected, because the word of the king was abhorrent to Yoav. 'Pakad' means to inspect or count. 'Niteav' means abhorrent or detestable. 'Devar-hammelech' is the word of the king.
[1CH.21.7] It displeased the Gods regarding this matter, and they struck Israel. [§]
vay-ray-ah be-ay-nee ha-el-o-heem al-ha-dah-var ha-zeh vay-yak es yis-ra-el
This verse describes a situation where something displeased 'the Gods' and as a result, they struck Israel. 'Vay-ray-ah' means 'it displeased', referring to an action causing displeasure. 'Ha-el-o-heem' is 'the Gods' in the plural form. 'Al-ha-dah-var ha-zeh' translates to 'regarding this matter'. 'Vay-yak' signifies 'and struck'. 'Es' is a grammatical particle, often untranslated but marks a definite direct object. 'Yis-ra-el' is 'Israel'.
[1CH.21.8] And David said to the Gods, "I have greatly sinned in that I did this thing, and now please remove the guilt of your servant, for I have been very foolish." [§]
Va-yo-mer Da-vid el-ha-elo-him ha-ta-ti me-od asher a-siti et-ha-da-var ha-zeh ve-atah ha-a-ver-na et-avon av-de-cha ki nis-chal-ti me-od.
This verse is spoken by David after he committed adultery with Bathsheba and arranged for the death of her husband, Uriah. He is confessing his sin to the Gods. 'Va-yo-mer' means 'and he said'. 'Da-vid' is the name David. 'El-ha-elo-him' means 'to the Gods'. 'Ha-ta-ti' means 'I have sinned'. 'Me-od' means 'greatly'. 'Asher' means 'that'. 'A-siti' means 'I did'. 'Et-ha-da-var ha-zeh' means 'this thing'. 'Ve-atah' means 'and now'. 'Ha-a-ver-na' means 'please remove'. 'Et-avon' means 'the guilt'. 'Av-de-cha' means 'of your servant'. 'Ki' means 'for'. 'Nis-chal-ti' means 'I have been foolish'.
[1CH.21.9] And Yahveh spoke to Gad, the seer of David, to say. [§]
Va-ye-da-ber Yahveh el-Gad kho-zeh David le-emor.
This verse states that Yahveh spoke to Gad, the seer of David, to say something. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'at'. 'Gad' is a proper name. 'Khozeh' means 'seer'. 'David' is a proper name. 'Le-emor' means 'to say'.
[1CH.21.10] Go and you shall speak to David, to say, "Thus says Yahveh: Three I offer to you. Choose one from them, and I will do it for you." [§]
lekh vedibarta el david leemor koh amar Yahveh shalosh ani noteh aleykha bekharlakha akhat mehenna ve'e'eseh lach.
This verse contains instructions for a messenger to speak to David. It states that Yahveh offers David three options and will do what he chooses. 'Lech' is a command to 'go'. 'Vedibarta' means 'and you shall speak'. 'El david' means 'to David'. 'Leemor' means 'to say'. 'Koh amar Yahveh' means 'thus says Yahveh'. 'Shalosh' means 'three'. 'Ani noteh aleykha' means 'I incline toward you'. 'Bekharlakha akhat mehenna' means 'choose one of them'. 'Ve'e'eseh lach' means 'and I will do for you'.
[1CH.21.11] And Gad came to David and said to him, “Thus says Yahveh, accept this for you.” [§]
vayavo gad el david vayomer lo koh amar Yahveh kabbel lach
This verse describes Gad approaching David with a message from Yahveh. 'Vayavo' means 'and he came'. 'Gad' is a proper noun, a person's name. 'El' means 'to'. 'David' is a proper noun, a person's name. 'Vayomer' means 'and he said'. 'Lo' means 'to him'. 'Koh amar' means 'thus says'. 'Yahveh' is the proper name of God. 'Kabbel lach' means 'accept for you'.
[1CH.21.12] If there are three years of famine, or if for three months you are consumed by your enemies, and the sword of your enemy is used to destroy, or if for three days the sword of Yahveh and a plague come upon the land, and the angel of Yahveh destroys throughout the territory of Israel, and now consider what I should return to the one who sent me this message. [§]
im-shalosh shanim ra'av ve-im-shlosha chodashim nisfah mipnei tzarecha ve-cherev oyvecha lemasseg vet-im-shloshet yamim cherev Yahveh vedeber ba'aretz umal'ach Yahveh mashchit bechol gvul Yisrael ve'atah re'eh mah ashiv et sholchi davar.
This verse presents a conditional covenant. It outlines a series of escalating disasters – famine, war, plague, and divine destruction – as potential consequences of disobedience. It then poses a rhetorical question: how should the speaker respond to the one who sent this message?
[1CH.21.13] And David said to Gad, "I am greatly distressed. Please let me fall into the hand of Yahveh, for his mercies are very great, but let me not fall into the hand of man." [§]
Va-yo-mer David el-Gad, tsar-li me-od. Ef-lah-na be-yad-Yahveh ki-rabim rachamayv me-od, u-ve-yad-adam al-efol.
This verse is from 2 Samuel 24:14. David says to Gad, 'I am in great distress. Let me fall into the hand of Yahveh, for his mercies are very great, but let me not fall into the hand of man.' The verse expresses David’s preference for divine judgment over human judgment, trusting in Yahveh’s compassion.
[1CH.21.14] And Yahveh gave a plague in Israel, and seventy thousand people fell from Israel. [§]
Va-yit-ten Yahveh dever be-yis-ra-el va-yip-pol mi-yis-ra-el shiv-'im elef ish.
This verse describes a plague sent by Yahveh upon Israel, resulting in seventy thousand deaths. 'Va-yit-ten' means 'and he gave'. 'Dever' refers to a plague or pestilence. 'Be-yis-ra-el' means 'in Israel'. 'Va-yip-pol' means 'and fell'. 'Mi-yis-ra-el' means 'from Israel'. 'Shiv-'im elef' means 'seventy thousand'. 'Ish' means 'man' or 'person'.
[1CH.21.15] And the Gods sent an angel to Jerusalem to destroy it, and as the Gods saw the destruction, Yahveh regretted the evil and said to the angel who was destroying, "Enough now, restrain your hand." And an angel of Yahveh was standing with the threshing floor of Arnan the Jebusite. [§]
Va-yish-lach ha-e-lo-heem mal-ach li-yeru-sha-lim le-hash-chi-ta
This verse describes God sending an angel to Jerusalem to destroy it. However, God then relents and stops the angel from doing so.
[1CH.21.16] And David lifted his eyes and saw the angel of Yahveh standing between the earth and between the heavens, and his sword was drawn in his hand, extended over Jerusalem. And David and the elders fell, covered with sackcloth upon their faces. [§]
vayissa david et-eineav vayara et-malach Yahveh omed bein haaretz ubein hashamayim vecharbo shelufa beyado netuya al-yerushalayim vayipol david vehazkenim mekusim bassakim al-penehem.
This verse describes David looking up and seeing an angel of Yahveh standing between the earth and the heavens, with a sword drawn in his hand, pointed towards Jerusalem. David and the elders fall to the ground, covering their faces with sackcloth.
[1CH.21.17] And David said to the Gods, "Did I not say, 'Count the people?' And I am the one who has sinned, and I have done evil indeed. But what have these sheep done? Yahveh, my God, please let your hand be against me and my father's house, but not against your people, for a plague." [§]
Va-yo-mer Da-vid el-ha-Elohim ha-lo a-nee a-mar-tee li-me-note ba-am va-a-nee-hu a-sher-ha-ta-tee ve-ha-ra a-re-o-tee ve-el-leh ha-tson meh a-soo YHVH Elohay teh-hee na ya-de-kha bee ve-beit a-vee uv-am-kha lo le-ma-ge-fah.
This verse is from 2 Samuel 24:10. David speaks to the Gods (Elohim) after taking a census, an act he believes angered them. He acknowledges his sin and requests that the punishment fall on him and his family, rather than on the people.
[1CH.21.18] And the angel of Yahveh said to Gad to say to David that David should go up and establish an altar to Yahveh in the threshing floor of Araunah the Jebusite. [§]
u-mal-akh yeh-vah-veh a-mar el-gad le-emor le-david ki ya-aleh david le-hakim miz-bay-akh la-yeh-vah-veh be-goren ar-nan ha-yevusi.
This verse describes an angel of Yahveh speaking to Gad, instructing him to tell David to go up and build an altar to Yahveh on the threshing floor of Araunah the Jebusite. 'Malakh' means angel or messenger. 'Yehovah' (YHVH) is the proper name of God. 'Gad' is a prophet. 'Araunah' is a proper name, and 'Yevusi' means Jebusite, referring to a people group.
[1CH.21.19] And David acted according to the word of Gad, that which he spoke in the name of Yahveh. [§]
Va-ya'al David bi-devar Gad asher diber b'shem Yahveh.
This verse describes David acting according to a word from Gad. 'Va-ya'al' means 'and he went up' or 'and he acted'. 'David' is the proper name David. 'Bi-devar' means 'by the word of'. 'Gad' is a proper name, a prophet. 'Asher' means 'that' or 'which'. 'Diber' means 'he spoke'. 'B'shem' means 'in the name of'. 'Yahveh' is the proper name of God.
[1CH.21.20] And Arnan returned and saw the messenger of the Gods and his four sons with him were hiding, and Arnan was threshing wheat. [§]
vayashav arnan vayar et-hamalach ve'arbe'at banav imo mitchab'im ve'arnan dash chit'im
This verse describes how Arnan (a man) saw the messenger of God and his four sons hiding. Arnan was threshing wheat.
[1CH.21.21] And David came to Arnan, and Arnan looked and saw David, and he went out from the threshing floor and prostrated himself to David, face to the ground. [§]
vayavo david ad-arnan vayabet arnan vayera et-david vayaetz min-hagoren vishtachu ledavid afayim artza.
This verse describes David approaching Arnan and Arnan responding with reverence. 'Vayavo' means 'and he came'. 'Ad-Arnan' means 'to Arnan'. 'Vayabet' means 'and he looked'. 'Vayera' means 'and he saw'. 'Et-David' is a particle indicating David as the object of the verb. 'Vayaetz' means 'and he went out'. 'Min-hagoren' means 'from the threshing floor'. 'Vishtachu' means 'and he prostrated himself'. 'Ledavid' means 'to David'. 'Afayim artza' means 'face to the ground'.
[1CH.21.22] And David said to Arnan, "Give to me the place of the threshing floor, and I will build upon it an altar to Yahveh. Give it to me for a full price in silver, and may the plague be restrained from the people." [§]
Va-yo-mer David el-Ar-nan, te-nah-lee me-kom ha-go-ren ve-ev-neh-vo miz-bay-ach la-Yahveh, be-ke-sef ma-leh te-neh-hu lee ve-te-e-tzar ha-ma-ge-fah me-al ha-am.
This verse recounts David speaking to Arnan. David asks Arnan to give him the space of the threshing floor so that he may build an altar to Yahveh. He offers to pay Arnan fully in silver and requests that the plague be halted from the people.
[1CH.21.23] And Araunah said to David, “Take it for yourself, and let my Lord the King do what is good in his eyes. See, I have given the cattle for burnt offerings, and the wood for the structures, and the wheat for the grain offering; I have given it all.” [§]
Va-yo-mer Ar-nan el-Da-vid, kah-lah-heh, ve-ya-as ad-o-nai ha-me-lech ha-tov be-ei-nav. Re-eh, na-tat-ti ha-ba-kar la-o-lot, ve-ha-mor-gim la-ei-tzim, ve-ha-chi-tim la-min-chah, ha-kol na-tat-ti.
This verse comes from 2 Samuel 24:22. It details the offer of Araunah to David after David decided to take a census. Araunah offers David his oxen for burnt offerings and wood for the altar, along with wheat for a grain offering, all freely given. The speaker, Araunah, is addressing David, and ‘my Lord the King’ refers to David.
[1CH.21.24] And the king, David, said to Ornan, "No, for truly I will acquire it with a full price. For I will not take what is yours to offer to Yahveh, and to offer a burnt offering without cost." [§]
Va-yo-mer ha-me-lech David le-Ornan, lo ki kano ekneh be-chessef maleh, ki lo esah asher lecha liyahveh veha-alot olah chinam.
This verse recounts King David speaking to Ornan. David declares he will not accept a gift of the threshing floor from Ornan, but will purchase it with full payment. He explains he will not take what belongs to Ornan to offer as a burnt offering to Yahveh, and that offering would be without cost.
[1CH.21.25] And David gave to Arnan at the place shekels of gold, weight six hundred. [§]
va-yit-ten da-vid le-ar-nan bam-ma-kom shik-lei za-hav mish-kal shesh mei-ot.
This verse describes David giving something to Arnan at a certain place. 'Va-yit-ten' means 'and he gave'. 'David' is a proper noun, the name David. 'Le-Arnan' means 'to Arnan'. 'Bam-ma-kom' means 'at the place'. 'Shiklei zahav' means 'shekels of gold'. 'Mishkal shesh mei-ot' means 'weight six hundred'.
[1CH.21.26] And David built there an altar to Yahveh, and he offered burnt offerings and peace offerings. And he called out to Yahveh, and Yahveh answered him with fire from the heavens upon the altar of the burnt offering. [§]
vayiven sham david mizbeach layahveh vayya'al olot ushalmim vayikra el-yahveh vayya'anehu baesh min-hashamayim al mizbach ha'olah.
This verse describes David building an altar to Yahveh and offering burnt offerings and peace offerings. He calls out to Yahveh, and Yahveh answers him with fire from the heavens upon the altar of the burnt offering.
[1CH.21.27] And Yahveh said to the angel, "Return his sword to its scabbard." [§]
Va-yo-mer Yahveh la-mal-ach, va-ya-shev char-bo el-ne-da-nah.
This verse describes a communication from Yahveh to an angel, and Yahveh instructs the angel to return his sword to its scabbard. 'Va-yo-mer' means 'and he said'. 'Yahveh' is the proper name of God. 'La-mal-ach' means 'to the angel'. 'Va-ya-shev' means 'and he returned'. 'Char-bo' means 'his sword'. 'El-ne-da-nah' means 'to its scabbard'.
[1CH.21.28] At that time, when David saw that Yahveh had answered him at the threshing floor of Arnan the Jebusite, he sacrificed there. [§]
ba'et hahi bir'ot david ki 'anah hu yahveh begoren arnan hayebusi vayizbach sham.
This verse describes the time when David saw that Yahveh had answered him at the threshing floor of Arnan the Jebusite, and he sacrificed there.
[1CH.21.29] And the tabernacle of Yahveh, which Moses made in the wilderness, and the altar of burnt offering at that time, was on the high place in Gibeah. [§]
u mishkan Yahveh asher asa Moshe ba midbar u mizbeach ha'olah ba'et hahi babamah begib'on
This verse describes the tabernacle of Yahveh, which Moses made in the wilderness, and the altar of burnt offering at that time, which was on the high place in Gibeah. 'Mishkan' means dwelling or tabernacle. 'Asher' is a relative pronoun meaning 'which'. 'Midbar' means wilderness. 'Mizbeach' means altar. 'Ha'olah' refers to the burnt offering. 'Ba'et hahi' means 'at that time'. 'Bamah' means high place. 'Gib'on' is the name of a place.
[1CH.21.30] And David was not able to go before him to inquire of the Gods, because he was afraid of the sword of the messenger of Yahveh. [§]
ve-lo-yachol david lalechet lifanav lidrosh elohim ki niv’at mip’nei cherev mal’ach Yahveh.
This verse describes David’s inability to inquire of God. ‘ve-lo-yachol’ means ‘and not able’. ‘david’ is the name ‘David’. ‘lalechet lifanav’ means ‘to go before him’ or ‘to approach him’. ‘lidrosh’ means ‘to seek’ or ‘to inquire of’. ‘elohim’ is ‘the Gods’. ‘ki niv’at’ means ‘because he was afraid’. ‘mip’nei’ means ‘because of’ or ‘before’. ‘cherev’ is ‘sword’. ‘mal’ach’ is ‘messenger’ or ‘angel’. ‘Yahveh’ is the name ‘Yahveh’.
1CH.22
[1CH.22.1] And David said, "This is the house of Yahveh, the Gods, and this is the altar for a burnt offering to Israel." [§]
vayomer david ze hu beit yahveh haelohim vezeh mizbeach leolah leysrael.
This verse recounts David’s declaration concerning the Temple he is planning. 'Vayomer' means 'and he said.' 'David' is the name of the speaker. 'Ze hu' means 'this is'. 'Beit' means 'house'. 'Yahveh' is the proper name of God. 'HaElohim' means 'the Gods'. 'Vezeh' means 'and this'. 'Mizbeach' means 'altar'. 'Leolah' means 'for a burnt offering'. 'Leysrael' means 'to Israel'.
[1CH.22.2] And David said to bring together the foreigners who are in the land of Israel, and he stationed stonecutters to hew stones of quality for building the house of the Gods. [§]
va-yo-mer da-vid li-khnos et-ha-ge-rim a-sher be-eretz yis-ra-el va-ya-amed khotz-vim la-kh-tzov av-nei ga-zit li-vnot beit ha-elo-him.
This verse describes David instructing the bringing together of the foreigners residing in the land of Israel and setting stonecutters to hew stones for the building of the house of the Gods.
[1CH.22.3] And iron, for a great quantity, for the nails for the gates and for the fittings, David prepared. And bronze, for a great quantity, there was no weight. [§]
oo-vah-rez-el lah-roh-v lah-mis-meh-rim leh-dal-toh-t hah-shuh-ah-rim veh-lah-meh-hahb-ruh-t heh-heen dah-veed oo-neh-hoh-shet lah-roh-v ein mish-qahl.
This verse describes David preparing a large quantity of iron for nails for the gates and for fittings, and also a large quantity of bronze, for which there was no weight measured. The verse focuses on the sheer amount of materials collected.
[1CH.22.4] And trees of cedars without number, for the Sidonians and the Tyrians brought trees of cedars in abundance to David. [§]
Va'etzei arazim l'ein mispar, ki heviu hatzidonim vehatzorim etzei arazim larov ledavid.
This verse describes the cedars of Lebanon brought to David by the Sidonians and Tyrians. "Va'etzei arazim" means "and trees of cedars". "L'ein mispar" means "without number". "Ki" means "for" or "because". "Heviu" means "they brought". "Hatzidonim vehatzorim" are "the Sidonians and the Tyrians". "Etzei arazim" means "trees of cedars". "Larov" means "in abundance". "Ledavid" means "to David".
[1CH.22.5] And David said to Solomon, my son, you are a young and tender boy, and the house is to be built to Yahveh to enlarge it upwards for a name and for splendor to all the lands. Prepare for him now, and David made preparations in abundance before his death. [§]
Va-yo-mer Da-vid Shel-o-mo be-ni na-ar va-rach ve-ha-bayit liv-not le-Yah-veh le-hag-dil le-ma-lah le-shem u-le-tif-e-ret le-chol ha-a-ra-tzot a-chi-nah na lo va-ya-chen Da-vid la-rov lif-nei mo-to.
This verse describes David instructing Solomon about building the temple. David acknowledges Solomon’s youth and inexperience, but tasks him with building a magnificent temple to Yahveh, a temple that will be renowned throughout all the lands. David also makes preparations for the building before his death.
[1CH.22.6] And he called to Solomon his son, and he commanded him to build a house to Yahveh, the Gods of Israel. [§]
Va-yik-ra li-shlo-mo beno va-ye-tza-vehu liv-not bayit la-Yahveh Elohei Yisrael.
This verse describes a command given by a father to his son. 'Va-yik-ra' means 'and he called'. 'li-shlo-mo' means 'to Solomon'. 'beno' means 'his son'. 'Va-ye-tza-vehu' means 'and he commanded him'. 'liv-not' means 'to build'. 'bayit' means 'a house'. 'la-Yahveh' means 'to Yahveh'. 'Elohei' means 'the Gods of'. 'Yisrael' means 'Israel'.
[1CH.22.7] And David said to Solomon, my son, it was with my heart to build a house for the name of Yahveh, my Gods. [§]
Va-yo-mer Da-vid li-Shlo-mo ben-i ha-ya im-lev-avi liv-not bay-it le-shem Yahveh Elohay.
This verse comes from 1 Kings 8:18. 'Va-yo-mer' means 'and he said.' 'Da-vid' is David. 'li-Shlo-mo' means 'to Solomon'. 'ben-i' means 'my son'. 'ha-ya' means 'was'. 'im-lev-avi' means 'with my heart'. 'liv-not' means 'to build'. 'bay-it' means 'a house'. 'le-shem' means 'for the name of'. 'Yahveh' is the personal name of God. 'Elohay' is 'my God'.
[1CH.22.8] And it came to pass, a word of Yahveh came to me, saying, "You have spilled much blood and made great wars. You shall not build a house for my name, because you have spilled many bloods upon the land before me." [§]
va-yi-hi a-lai de-var-yahveh le-e-mor dam la-rov sha-fach-ta u-mil-cha-mot ge-do-lot a-sita lo-ti-ve-neh ba-yeet li-shmee kee da-meem ra-beem sha-fach-ta art-sah le-fa-nai.
This verse begins with a statement about a word from Yahveh coming to someone. It then details accusations of excessive bloodshed and warfare. The verse concludes with a prohibition against building a house for Yahveh's name, due to the extensive spilling of blood upon the land before Yahveh.
[1CH.22.9] Behold, a son is born to you; he will be a man of peace, and I will grant him peace from all his enemies around. For his name will be Solomon, and I will give peace and quiet upon Israel in his days. [§]
hinneh ben nolad lach hu yihyeh ish menuach vahaniḥoti lo mikol oyevav misaviv ki shlomo yihyeh shmo veshalom vasheket etten al yisrael beyamav.
This verse describes the birth of a son who will bring peace. "Hinneh" means 'behold'. "Ben" is 'son'. "Nolad" means 'born'. "Lach" means 'to you'. "Hu" means 'he'. "Yihyeh" means 'will be'. "Ish" means 'man'. "Menuach" means 'rest' or 'peace'. "Haniḥoti" means 'I will cause to rest' or 'I will grant peace to'. "Mikol" means 'from all'. "Oyevav" means 'your enemies'. "Misaviv" means 'around'. "Ki" means 'for'. "Shlomo" is a name meaning 'peace'. "Shmo" means 'his name'. "Veshalom" means 'and peace'. "Vasheket" means 'and quiet'. "Etten" means 'I will give'. "Al" means 'upon'. "Yisrael" is the name of the people. "Beyamav" means 'in his days'.
[1CH.22.10] He will build a house for my name, and He will be to me for a son, and I to Him for a father, and I have prepared His throne over Israel forever. [§]
Hu yivneh bayit lishmi vehu yihyeh-li leben va'ani-lo le'av vahakhenoti kisse malchuto al-yisrael ad-olam.
This verse contains several key names and phrases. "Hu" means "He". "Bayit" means "house". "Lishmi" means "for my name". "Le" is a preposition meaning "to" or "for". "Ben" means "son". "Va'ani" means "and I". "Lo" means "to him". "Av" means "father". "Hakhenoti" means "I have prepared". "Kisse" means "throne". "Malchuto" means "his kingdom". "Al" means "on" or "over". "Yisrael" is the name Israel. "Ad-olam" means "forever". The verse describes a relationship and a promise regarding a house, a son, and a father, and a throne over Israel.
[1CH.22.11] Now, my son, may Yahveh be with you, and you will succeed, and you will build the house of Yahveh, your Gods, as was spoken to you. [§]
atah beni yhi yahveh immakh vehitslachta ubanta beit yahveh eloheykha kasher dibber aleikha.
This verse is addressed to a son, offering a blessing and a promise of success in building the Lord’s God’s house, as was spoken to him. 'atah' means 'now.' 'beni' means 'my son.' 'yhi' means 'may be' or 'let be.' 'immakh' means 'with you.' 'vehitslachta' means 'and you will succeed.' 'ubanta' means 'and you will build.' 'beit' means 'house.' 'eloheykha' means 'your God.' 'kasher' means 'as' or 'according to.' 'dibber' means 'spoke.' 'aleikha' means 'to you.'
[1CH.22.12] But Yahveh will give to you wisdom and understanding, and will command you over Israel, and to keep the law of Yahveh, your God. [§]
akh yitten lekha Yahveh sekhel uvinah vitzavekha al Yisrael velishmor et torat Yahveh Eloheykha.
This verse speaks of God giving someone wisdom and understanding, and commanding them over Israel, and to keep the law of God, their God. Each word is translated literally. 'Akh' means 'but'. 'Yitten' is 'will give'. 'Lekha' is 'to you'. 'Yahveh' is the proper name of God. 'Sekhel' means 'wisdom'. 'Uvinah' means 'and understanding'. 'Vitzavekha' means 'and will command you'. 'Al' means 'over'. 'Yisrael' is Israel. 'Velishmor' means 'and to keep'. 'Et' is a particle. 'Torat' means 'law'. 'Eloheykha' means 'your God'.
[1CH.22.13] Then you will succeed if you are careful to do the laws and the judgements that Yahveh commanded Moses for Israel. Be strong and courageous, do not fear, and do not be dismayed. [§]
Az tatzlich im-tishmor la'asot et-hachukim ve'et-hamishpatim asher tzivah Yahveh et-Moshe al-Yisrael chazak ve'ematz al-tira ve'al-techat.
This verse describes the promise of success if one diligently obeys the laws and judgements that Yahveh commanded Moses for Israel. It concludes with an exhortation to be strong and courageous, and not to fear or be dismayed.
[1CH.22.14] And behold, in my affliction I have prepared for the house of Yahveh gold, a hundred thousand talents, and silver, a thousand thousand talents. And for the bronze and the iron, there was no measured weight, for it was abundant. And wood and stones I have prepared, and upon them you shall add. [§]
vehinneh be'aniyi hekinoti lebeit-Yahveh zahav kikkariym me'ah-elef vechessef elef alafim kikkariym velanachoshet velabarzel ein mishqal ki larov hayah ve'etzim va'vanim hekinoti va'aleihem tosiyf.
This verse describes David preparing materials for the building of the temple. He amassed a large quantity of gold and silver, but noted that there was no weight measured for the bronze and iron due to the sheer abundance. He also prepared wood and stones, and anticipates further additions will be made.
[1CH.22.15] And with you are many doers of work, carvers and artisans of stone and wood, and every skillful person in all work. [§]
ve'immcha larov ose melacha chotzvim vecharashay even vaetz vechol chakam bechol melacha
This verse describes skilled workers who are with the people. 've'immcha' means 'and with you'. 'larov' means 'in abundance' or 'many'. 'ose' means 'doers' or 'makers'. 'melacha' means 'work' or 'task'. 'chotzvim' means 'carvers' or 'engravers'. 'vecharashay' means 'and artisans' or 'craftsmen'. 'even' means 'stone' and 'vaetz' means 'wood'. 'vechol chakam' means 'and every wise one' or 'and all skillful person' and the final 'bechol melacha' means 'in all work'.
[1CH.22.16] As for gold, silver, bronze, and iron, there is no limit to their quantity. Rise and do it, and may Yahveh be with you. [§]
lazahav lachessef velancheshet velabarzel ein mispar qum va'aseh vihi Yahveh immach.
This verse lists gold, silver, bronze, and iron, stating there is no number to them. It then encourages someone to rise and do something, with the assurance that Yahveh will be with them.
[1CH.22.17] And David commanded all the leaders of Israel to assist Solomon, his son. [§]
va-ye-tsav David le-chol sarei Israel la-azor li-Shlomo beno.
This verse instructs David to command all the leaders of Israel to assist Solomon, his son. 'Vaye-tsav' means 'and he commanded'. 'David' is a proper noun, referring to King David. 'Le-chol sarei Israel' translates to 'to all the leaders of Israel'. 'La-azor' means 'to help' or 'to assist'. 'Li-Shlomo' means 'to Solomon'. 'Beno' means 'his son'.
[1CH.22.18] Is not Yahveh, the Gods with you? And has He not given you rest on every side? For He has given into my hand the inhabitants of the land, and the land has been conquered before Yahveh and before His people. [§]
Ha-lo Yahveh Eloheikhem im-achem ve-heniach lakhem mi-saviv ki natan be-yadi et yoshvei ha-aretz ve-nichbeshah ha-aretz lifnei Yahveh ve-lifnei ammo.
This verse is addressed to the Israelites and asks a rhetorical question about whether Yahveh, their Gods, are with them. It points out that Yahveh has granted victory over the inhabitants of the land, leading to its conquest. The land has been conquered before Yahveh and before His people.
[1CH.22.19] Now give your hearts and your souls to seek Yahveh, your God, and rise up and build the temple of Yahveh, the Gods, to bring the ark of the covenant of Yahveh and the holy vessels of the Gods to the house being built in the name of Yahveh. [§]
atah tenoo levavchem venafshchem lidrosh layahveh eloheichem vekoomoo uveno et mikdash yahveh haeloheem lehavia et aron brit-yahveh ukelei kodesh haeloheem labayit hanivne leshem-yahveh.
This verse urges the people to seek Yahveh, their God, and to rise up and build the temple of Yahveh, the Gods, to bring the ark of the covenant of Yahveh and the holy vessels of the Gods to the house being built in the name of Yahveh.
1CH.23
[1CH.23.1] And David was old and saturated with days, and he made Solomon, his son, king over Israel. [§]
ve-da-vid za-ken ve-sa-va ya-mim va-yam-lech et-shlo-mo beno al-yis-ra-el
This verse describes David becoming old and full of days, and then making Solomon, his son, king over Israel. The verb forms indicate completed action. 'Ve' is a conjunction meaning 'and'. 'Et' is a direct object marker.
[1CH.23.2] And he gathered all the leaders of Israel, the priests, and the Levites. [§]
va-yeh-esof et kol sarei yisrael ve-hakohanim ve-halevim.
This verse describes someone gathering all the leaders of Israel, the priests, and the Levites. 'Va-yeh-esof' means 'and he gathered'. 'Et' is a direct object marker. 'Kol' means 'all'. 'Sarei' means 'leaders' or 'princes'. 'Yisrael' is 'Israel'. 'Ve' means 'and'. 'Hakohanim' means 'the priests'. 'Halevim' means 'the Levites'.
[1CH.23.3] And the Levites were counted, from a son of thirty years and upwards, and the number of their counted heads, to men, was thirty and eight thousand. [§]
vayisapru halleviyim miben shloshim shanah vamaleh vayhi misparam legulgoltam ligvarim shloshim ushmonah elef.
This verse details the census of the Levites. 'Vayisapru' means 'and they counted'. 'Halleviyim' is 'the Levites'. 'Miben shloshim shanah vamaleh' means 'from son of thirty years and upwards'. 'Vayhi misparam' means 'and was their number'. 'Legulgoltam' is 'to their heads' (meaning counted by heads). 'Ligvarim' means 'to men'. 'Shloshim ushmonah elef' means 'thirty and eight thousand'.
[1CH.23.4] From these, for the work on the house of Yahveh, were twenty-four thousand officers and six thousand judges. [§]
may-eh-leh leh-nah-tsekh ah-l-meh-lah-khet bayt-yahveh eh-sher-eem veh-ar-bah ah-lef veh-shot-rim veh-shof-teem sheh-sheht ah-laf
This verse details the number of individuals appointed for work on the temple of Yahveh. 'Me-eleh' means 'from these'. 'Le-natzeach' means 'for the work'. 'Melakhet' refers to 'work' or 'labor'. 'Bait-Yahveh' means 'the house of Yahveh'. 'Esrim ve-arba'ah elef' means 'twenty-four thousand'. 'Shotrim' means 'officers'. 'Shofteem' means 'judges'. 'Sheh-sheht ah-laf' means 'six thousand'.
[1CH.23.5] And four thousand gatekeepers and four thousand who praise Yahveh with the instruments that I made for praising. [§]
ve'arba'at 'alafim sho'arim ve'arba'at 'alafim mehal'lim laYahveh bakelim asher asiti lehalel.
This verse describes four thousand gatekeepers and four thousand who praise Yahveh with the instruments that were made for praise. 've' translates to 'and'. 'arba'at' means 'four thousand'. 'alafim' is 'thousands'. 'sho'arim' is 'gatekeepers'. 'mehal'lim' means 'praisers'. 'laYahveh' means 'to Yahveh'. 'bakelim' means 'with the instruments'. 'asher' means 'that'. 'asiti' means 'I made'. 'lehalel' means 'for praising'.
[1CH.23.6] And David divided groups among the descendants of Levi, to Gershon, to Kehat, and to Merari. [§]
Va-ye-chal-kem Dah-veed mach-lek-ot Slev-nei Le-vee le-Ger-shon Keh-at oo-meh-ra-ree.
This verse describes David dividing groups among the descendants of Levi. 'Va-ye-chal-kem' means 'and he divided them'. 'Dah-veed' is David. 'Mach-lek-ot' means 'divisions' or 'groups'. 'Slev-nei Le-vee' means 'descendants of Levi'. 'Le-Ger-shon' is 'to Gershon'. 'Keh-at' is 'to Kehat'. 'oo-meh-ra-ree' means 'and to Merari'.
[1CH.23.7] To Gerushni, to Ehdan, and to Shim-ee. [§]
la-ger-shoo-nee la-eh-dan ve-shim-ee
This verse contains three names/titles referring to divine beings, alongside verbs indicating action *to* or *with* them. 'Gerushni' appears to be a proper name, likely referring to a specific divine being. 'Ehdan' is another proper name, representing a divine being. 'Shim-ee' is a third divine name. The verbs indicate a relationship or direction of action towards these Gods.
[1CH.23.8] The sons of La'adan, the head, are Yechiel, and Zetham, and Yoel. There were three. [§]
bə·nê la·‘ă·ḏān hā·rō’š yə·ḥi·’ēl wə·zê·ṯām wə·yō·’ēl šə·lō·šāh.
This verse lists the sons of La'adan, who was the head of the Rosh family. The names given are Yechiel, Zetham, and Yoel, and it states there were three of them.
[1CH.23.9] The sons of Shimei are Shelomoth, Haziel, and Haran – these are three. These are the heads of the fathers to Ladan. [§]
bə·nê shîm·‘î shəlō·môt wa·ḥă·zî·’êl wə·hā·rān shəlō·šāh; ‘êlleh rā’šê hā’āvôt lə·la’·ḏān.
This verse lists the sons of Shimei: Shelomoth, Haziel, and Haran, stating they are three in number, and they are the heads of the fathers to Ladan.
[1CH.23.10] And the sons of Shimei are Yaḥat, Zinā, and Vi’ush, and Veriya. These are the sons of Shimei, four in number. [§]
uvenei shimei yaḥat zinā vi’ush uveriya ele benei shimei arba’a.
This verse lists the sons of Shimei. 'Uvenei' means 'and the sons of'. 'Shimei' is a proper noun, a name. 'Yaḥat' and 'zinā', 'vi’ush' and 'veriya' are all proper nouns, names of sons. 'Ele' means 'these'. 'Benei shimei' means 'sons of Shimei'. 'Arba’a' means 'four'. The structure is simply listing names and then stating their quantity.
[1CH.23.11] And Yachat, the firstborn, and Ziza, the second, and Vi-ush and Beriah did not multiply children, and they became for a house of ancestors for one reckoning. [§]
va-yhi-yachat ha-rosh ve-ziza ha-sheni vi-ush u-vriah lo-hirbu banim va-yihyu le-beit av li-pekudah echad.
This verse describes the sons of Joktan. 'Yachat' and 'Ziza' are names of sons. 'Vi-ush' and 'Beriah' are also names of sons. The verse states they did not have many children, and thus formed a single ancestral house for counting purposes.
[1CH.23.12] The sons of Kehath are Amram, Yitzhar, Chevron, and Uzzi’el, four in number. [§]
bnei kehath amram yitzhar chevron veuzzi’el arba’ah.
This verse lists the sons of Kehath. 'Bnei' means 'sons of'. 'Kehath' is a proper noun, a name. 'Amram', 'Yitzhar', 'Chevron', and 'Uzzi’el' are all proper nouns, names. 'Arba’ah' means 'four'. This is a simple listing of individuals.
[1CH.23.13] The sons of Amram were Aaron and Moses. And Aaron was set apart to consecrate him and his sons as most holy to Yahveh forever, to offer incense before Yahveh, to serve him, and to bless in his name forever. [§]
bə·nê ʿam·rām ʾă·hā·rōn ū·mō·šeh; wa·yi·bā·ḏēl ʾă·hā·rōn lə·haq·ḏî·šō qō·ḏeš qā·ḏā·šîm hū-ū·ḇānāyw ʿaḏ-ʿō·lām lə·haq·ṭîr lif·nê yə·hō·wāh lə·šā·rə·ṯō ū·lə·ḇā·rēḵ biš·mō ʿaḏ-ʿō·lām.
This verse describes the dedication of Aaron and his sons to priestly service. It states that Aaron was set apart to consecrate them as 'most holy' to Yahveh, to offer incense, to serve, and to bless in Yahveh’s name forever. The phrase 'most holy' is a superlative form of 'holy'.
[1CH.23.14] And Moses, a man of the Gods, his sons will be called by the tribe of Levi. [§]
oo-mo-sheh ee-ish hah-el-o-heem bah-nahv yee-kah-reh-oo al-sheh-vet hah-leh-vee.
This verse describes Moses as a man of the Gods, and states that his sons will be called by the tribe of Levi. "Oo-mo-sheh" is Moses. "Ee-ish" means man. "Hah-el-o-heem" is the Gods. "Bah-nahv" is sons. "Yee-kah-reh-oo" means they will be called. "Al-sheh-vet" means by the tribe. "Hah-leh-vee" is Levi.
[1CH.23.15] The sons of Moses are Gershom and Eliezer. [§]
bə·nê mo·šeh gěr·šōm wə·’ĕ·lî·’ĕ·zēr
This verse lists the sons of Moses. 'bə·nê' means 'sons of', 'mo·šeh' is Moses' name, 'gěr·šōm' is the name Gershom, 'wə' is 'and', and '’ĕ·lî·’ĕ·zēr' is the name Eliezer.
[1CH.23.16] The sons of Gershom, Sh’vu’el is the chief. [§]
b’nei Gershom Sh’vu’el ha’rosh
“B’nei” means “sons of”. “Gershom” is a proper noun, a name. “Sh’vu’el” is a proper noun, a name. “ha’rosh” means “the head”, or “the chief”. Thus, the verse is referring to the sons of Gershom, and identifying one of them as the chief.
[1CH.23.17] And the descendants of Eliezer were Rehavya the chief, and Eliezer did not have other descendants, and the descendants of Rehavya became many to a greater extent. [§]
vayhiyu bnei-eliezer rehavya harosh velo-haya le-eliezer banim acherim uvei rehavya rabu lema’aleh.
This verse discusses the descendants of Eliezer. ‘Bnei’ means ‘sons’ or ‘descendants’. ‘Eliezer’ is a proper name. ‘Rehavya’ is a proper name. ‘Harosh’ means ‘the head’ or ‘the chief’. ‘Lo-haya’ means ‘there were not’. ‘Banim acherim’ means ‘other sons’. ‘Ubei rehavya’ means ‘and the sons of Rehavya’. ‘Rabu’ means ‘increased’ or ‘became many’. ‘Lema’aleh’ means ‘upward’ or ‘to a greater extent’.
[1CH.23.18] The descendants of Yitzhar were Shlomit, the chief. [§]
b'nei yitzhar shlomit harosh.
This verse lists the descendants of Yitzhar. 'B'nei' means 'sons of' or 'descendants of'. 'Yitzhar' is a proper name. 'Shlomit' is a proper name. 'Harosh' signifies 'the head' or 'chief'.
[1CH.23.19] The sons of Chevron are Yeriyahu, the firstborn, Amarya, the second, Yahaziel, the third, and Yiqamʿam, the fourth. [§]
bə·nê ḥev·rôn yə·rî·yā·hû hā·rōš ʾă·mar·yā hā·šə·nî yaḥ·a·zî·ʾēl haš·šə·lî·šî wiyiqamʿām hā·rə·bîʿî.
This verse lists the sons of Chevron. 'Bə·nê' means 'sons of'. 'ḥev·rôn' is the name Chevron. 'yə·rî·yā·hû' is a proper name. 'hā·rōš' means 'the head', and is used here to denote the firstborn. 'ʾă·mar·yā' is another proper name. 'hā·šə·nî' means 'the second'. 'yaḥ·a·zî·ʾēl' is yet another proper name. 'haš·šə·lî·šî' means 'the third'. 'wiyiqamʿām' is yet another proper name. 'hā·rə·bîʿî' means 'the fourth'.
[1CH.23.20] The sons of Uzziel are Micah the first and Yishiyah the second. [§]
bə-nê ‘u-zzî’êl mî-ḵāh hā-rō’š wə-yiš-šî-yah haš-šê-nî.
This verse lists the sons of Uzziel. 'Bə-nê' means 'sons of'. 'Uzziel' is a proper name. 'Mîḵāh' is another proper name, and 'hā-rō’š' means 'the first'. 'Wə' is a conjunction meaning 'and'. 'Yiššîyah' is a proper name and 'haš-šê-nî' means 'the second'.
[1CH.23.21] The sons of Merari are Machli and Mushi. The sons of Machli are Eleazar and Kish. [§]
bə·nê mərā·rî maḥ·lî ū·mū·šî bə·nê maḥ·lî ʾel·ʿā·zār wə·qîš.
This verse lists descendants. "bə·nê" means "sons of". "mərā·rî" is a proper noun, a family name. "maḥ·lî" and "mū·šî" are also proper nouns, family names. "ʾel·ʿā·zār" and "qîš" are proper nouns, personal names.
[1CH.23.22] And Elazar died, and he had no sons, only daughters. And the sons of Kish, his brothers, took them as wives. [§]
vayamat Elazar velo hayu lo banim ki im banot vayisu'um benei Kish acheyhem
This verse describes the death of Elazar and notes he had no sons, only daughters. The daughters were then taken in marriage by the sons of Kish, his brother. The verb 'vayisu'um' can mean 'they took them' or more specifically 'they took them to wife', implying marriage. 'Acheyhem' translates to 'their brothers' or 'his brothers' depending on context, but here it is referring to the brothers of Elazar.
[1CH.23.23] The sons of Mushi are Mahli, Eder, and Yeremot, three in number. [§]
bə·nê mū·šî maḥ·lî wə·‘ê·ḏer wî·rê·môt šəlō·šāh.
This verse lists the sons of Mushi. Each name is a proper noun. 'Bə·nê' means 'sons of'. The names Mahli, Eder, and Yeremot are listed. 'Šəlō·šāh' means 'three'.
[1CH.23.24] These are the sons of Levi, according to the houses of their fathers, the heads of the fathers, according to their registration, by the count of names, by their skulls, those doing the work for the service of the house of Yahveh, from a son of twenty years and upward. [§]
Elleh benei Levi lebeit avotehem roshei haavot lifkudehem bemispar shemot legulgoltam ose hamelacha laavodat beit Yahveh miben esrim shanah vamaaleh.
This verse lists the descendants of Levi, identifying the heads of the families and their registration for service. It details the counting of names and specifies that those fulfilling the work of the sanctuary must be twenty years of age or older.
[1CH.23.25] For David said that Yahveh, the God of Israel, has chosen his people and will dwell in Jerusalem until forever. [§]
ki amar david henich Yahveh Elohei-Yisrael leamo vayishkon biYerushalayim ad-leolam.
This verse states that David said that Yahveh, the God of Israel, has set apart (or chosen) his people, and will dwell in Jerusalem forever. "Henich" means to set apart, rest, or choose. "Ad-leolam" literally means "until forever".
[1CH.23.26] And also, the Levites are not permitted to carry the tabernacle and all its vessels for its service. [§]
Ve gam la leviyim ein laset et hamishkan ve et kol kelev l’avodato.
This verse discusses who is not permitted to carry the tabernacle and its vessels for service. ‘Ve gam’ means ‘and also’. ‘La leviyim’ means ‘to the Levites’. ‘Ein laset’ means ‘there is not to carry’ or ‘are not permitted to carry’. ‘Et hamishkan’ means ‘the tabernacle’. ‘Ve et kol kelev’ means ‘and all its vessels’. ‘L’avodato’ means ‘for its service’.
[1CH.23.27] Because in the last words of David, they are the number of the children of Levi from twenty years old and upward. [§]
ki vedivrei david ha'acharonim hemah mispar benei levi miben esrim shanah ulemaleh.
This verse states that what follows are the numbers of the children of Levi from the age of twenty years and upward, found in the last words of David. “Bnei Levi” means “children of Levi.” “Mispar” means “number.” “Esrim shanah” means “twenty years.” “Ulemaleh” means “and upward.” “Ha’acharonim” means “the last”. “Divrei” means “words.”
[1CH.23.28] For their station is by the sons of Aaron, to serve the house of Yahveh, concerning the courts and concerning the chambers, and concerning the purification of all holy things, and the work of serving the house of the Gods. [§]
ki ma'amadām lyad-b'nei aharon la'avodat beit yahveh al-hachatzrot v'al-hallashachot v'al-taharat lechol-qodesh u'ma'ase avodat beit ha'elohim.
This verse describes the position and duties of the Levites in relation to the priests (sons of Aaron) and the Tabernacle. "Ma'amadām" refers to their assigned standing or station. They assisted in the service of the house of Yahveh, specifically concerning the courts, the chambers, and the purification of all holy things. It also includes the work of serving the house of the Gods.
[1CH.23.29] And for bread of the arrangement, and for fine flour for a grain offering, and for wafers of unleavened bread, and for the frying pan, and for the pot, and for all measure and standard. [§]
u-le-lekhem ha-ma'arekhet u-le-solet le-minhah ve-li-rekiqei ha-matzot ve-la-mahbat ve-la-murbakhet u-le-kol mesorah u-midah.
This verse details offerings to be brought as part of a ritual. It lists various types of flour preparations: bread, fine flour for a grain offering, unleavened wafers, a frying pan, a pot, and all measures and standards. The verse is concerned with the precise execution of the ritual, detailing the types of ingredients and utensils used.
[1CH.23.30] And to stand in the morning, in the morning, to give thanks and to praise to Yahveh, and so in the evening. [§]
ve-la-a-mod ba-boker ba-boker le-hodot u-le-hallell la-Yahveh ve-khen la-arev.
This verse instructs one to stand each morning and each evening to give thanks and praise to Yahveh. 've' means 'and', 'la' means 'to', 'a-mod' means 'stand', 'ba-boker' means 'in the morning', 'le-hodot' means 'to give thanks', 'u-le-hallell' means 'and to praise', 'la-Yahveh' means 'to Yahveh', 've-khen' means 'and so', and 'la-arev' means 'in the evening'.
[1CH.23.31] And to all the ascending offerings, offerings to Yahveh, to the Sabbaths, to the new months, and to the appointed festivals, according to number as a decree upon them, continually before Yahveh. [§]
u-le-chol ha-a-lot o-lot la-Yahveh la-shab-ba-tot le-chod-a-shim ve-la-mo-a-dim be-mis-par ke-mish-pat a-lei-hem ta-mid lif-nei Yahveh.
This verse discusses offerings made to Yahveh. 'Ha-a-lot' refers to ascending offerings or sacrifices. 'La-shab-ba-tot' means 'to the Sabbaths'. 'Le-chod-a-shim' refers to the new months. 'Ve-la-mo-a-dim' refers to the appointed festivals or feasts. 'Be-mis-par' means 'according to number', implying a prescribed amount. 'Ke-mish-pat' indicates a decree or judgment. 'A-lei-hem' means 'upon them' (the offerings). 'Ta-mid' means 'continually' or 'always'. 'Lif-nei Yahveh' means 'before Yahveh'.
[1CH.23.32] And they shall keep the keeping of the tent of meeting and the keeping of the holy things, and the keeping of the sons of Aaron, their brothers, for the service of the house of Yahveh. [§]
v'sham'ru et mish'meret ohel mo'ed v'et mish'meret ha'kodesh u'mish'meret b'nei aharon acheihem la'avodat beit Yahveh.
This verse details the responsibilities of certain individuals. 'v'sham'ru' means 'and they shall keep'. 'mish'meret' signifies 'keeping' or 'charge'. 'ohel mo'ed' refers to 'the tent of meeting'. 'ha'kodesh' means 'the holy things'. 'b'nei aharon' refers to 'the sons of Aaron'. 'acheihem' means 'their brothers'. 'la'avodat' means 'for the service of'. 'beit Yahveh' means 'the house of Yahveh'. The verse instructs certain individuals to keep charge of the tent of meeting, the holy things, and to serve in the house of Yahveh.
1CH.24
[1CH.24.1] And to the sons of Aaron, their divisions. The sons of Aaron are Nadab and Abihu, Eleazar and Itamar. [§]
ve-liv-nei a-ha-ron mah-kel-ko-tam, be-nei a-ha-ron na-dav va-a-vi-hu-a el-e-a-zar ve-i-ta-mar.
This verse lists the divisions and sons of Aaron. 'Bnei' means 'sons of'. 'Mah-kel-ko-tam' refers to their divisions or allotments. The names listed are Nadab, Abihu, Eleazar, and Itamar.
[1CH.24.2] And Nadab and Abihu died before their father. They had no sons. And Eleazar and Ithamar served as priests. [§]
va-yamot nadav va-avihu lifnei aviehem u-vanim lo-hayu lahem va-yichanu eleazar ve-itamar
This verse describes the death of Nadab and Abihu, sons of Aaron, before their father. It states they had no offspring and that Eleazar and Ithamar then served as priests.
[1CH.24.3] And David and Zadok divided them from the sons of Eleazar and Achimelech from the sons of Ithamar for their oversight in their service. [§]
vayechalquem david vitzadoq min-benei eleazar vaachimelech min-benei itamar lifekudatam baavodatam.
This verse describes David and Zadok dividing the Levites among the families of Eleazar and Ithamar to oversee their duties in the service. The verb 'vayechalquem' means 'and he divided them.' 'min-benei' means 'from the sons of.' 'lifekudatam' means 'for their oversight' or 'for keeping account of them.' 'baavodatam' means 'in their service'.
[1CH.24.4] And the descendants of Eleazar were many leaders among the men from the descendants of Itamar, and they allocated them to the descendants of Eleazar, leaders to father's houses, sixteen, and to the descendants of Itamar to their father's houses, eight. [§]
vayimatzu benei eleazar rabim lerashay hagvarim min benei itamar vayachlekum livnei eleazar rashim lebeit avot shisha asar ulivnei itamar lebeit avotam shmonah.
This verse describes the allocation of leadership positions among the descendants of Eleazar and Itamar. 'Benei' means 'sons of' or 'descendants of'. 'Rosh' means 'head' or 'leader'. 'Beit avot' means 'father's house' or 'clan'. The verse states that many leaders came from the descendants of Eleazar and that leadership roles were divided among their clans (sixteen) and the clans of the descendants of Itamar (eight).
[1CH.24.5] They divided them by lots, these with these, because they were leaders of holiness and leaders of the Gods from the descendants of Eleazar and from the descendants of Itamar. [§]
vayachleqoom begorallot eleh im-eleh ki-hayoo sarei-qodesh vesarei haElohim mibnei Eleazar uvinei Itamar.
This verse describes a division or allotment by lots. The subjects of the division are not specified but the verse states that these allotments were among leaders of holiness and leaders of the Gods, and these leaders were descendants of Eleazar and Itamar. 'Qodesh' refers to holiness, and 'haElohim' refers to the Gods. 'Benei' means 'sons of' or 'descendants of'.
[1CH.24.6] And Shma’ayah, son of Nethanel, the scribe from the Levites, wrote these things before the king and the officials, and Zadok the priest, and Achimelech son of Abiathar, and the heads of the fathers’ houses for the priests and for the Levites. One fathers’ house was held by Eleazar and another fathers’ house was held by Ithamar. [§]
Va-yik-te-vem shma-ay-ah ben-netan-el ha-so-fer min-ha-levi lif-nei ha-me-lech ve-ha-sa-rim ve-tsa-dok ha-ko-hen ve-a-chi-me-lech ben-ev-ya-tar ve-ra-shei ha-a-vot la-ko-he-nim ve-la-levi-im beit-av echad achuz le-el-a-zar ve-achuz achuz le-i-ta-mar.
This verse describes the recording of genealogical information. Shma'ayah, son of Nethanel, the scribe of the Levites, wrote down information before the king and officials, and Zadok the priest, and Achimelech son of Abiathar, and the heads of the fathers’ houses for the priests and Levites. One fathers’ house was assigned to Eleazar and another fathers’ house assigned to Ithamar.
[1CH.24.7] And the first lot came forth to Yo-ha-reev, to Li-da-ay-ah the second. [§]
Va-ye-tseh ha-go-ral ha-rish-on le-yo-ha-reev li-da-ay-ah ha-she-nee.
This verse describes a casting of lots. "Va-ye-tseh" means "and went out" or "and came forth". "ha-go-ral" is "the lot". "ha-rish-on" means "the first". "le-yo-ha-reev" means "to Yo-ha-reev". "li-da-ay-ah" means "to Li-da-ay-ah". "ha-she-nee" means "the second".
[1CH.24.8] The third allotment is for the fourth families of the Seorim. [§]
l'charim hashlishi lise'orim har'ivi
This verse describes a portion allocated to the Levites. 'Charim' refers to a designated allotment or ban. 'Hashlishi' means 'the third'. 'Lise'orim' refers to the families of the Seorim. 'Har'ivi' means 'the fourth'. The verse outlines a specific division of land or resources, assigning the third allotment to the fourth families of the Seorim.
[1CH.24.9] To Malkiyah, the fifth, to Miyamin, the sixth. [§]
lə-mal-ki-yah ha-ha-mee-shee le-mee-yah-meen ha-shee-shee
This verse appears to be a list or genealogical note, likely indicating positions or relationships. "לְמַלְכִּיָּה֙" (lə-mal-ki-yah) means 'to Malkiyah.' Malkiyah is a personal name. "הַחֲמִישִׁ֔י" (ha-ha-mee-shee) means 'the fifth.' "לְמִיָּמִ֖ן" (lə-mee-yah-meen) means 'to Miyamin.' Miyamin is a personal name. "הַשִּׁשִּֽׁי׃" (ha-shee-shee) means 'the sixth.' This phrasing suggests a ranking or order, possibly within a group of individuals.
[1CH.24.10] To pierce the seventh, to Aviyah the eighth. [§]
le-ha-kots ha-shvi-ee la-a-vee-yah ha-shme-nee
This verse consists of several parts. "le-ha-kots" means "to prick" or "to pierce". "ha-shvi-ee" is the seventh. "la-a-vee-yah" means "to Aviyah". "ha-shme-nee" is the eighth.
[1CH.24.11] To Yeshua, the ninth, to Shchenanyahu, the tenth. [§]
leYeshua hatishii lishchnanyahu haasiri
This verse lists names, specifically identifying Yeshua as the ninth and Shchenanyahu as the tenth. 'Le' indicates 'to' or 'for'. 'Ha' is the definite article, 'the'. 'Tishii' is 'the ninth'. 'Lishchnanyahu' means 'to Shchenanyahu'. 'Haasiri' means 'the tenth'.
[1CH.24.12] To Eliyashiv, eight ten, to Yakim, two ten. [§]
le-el-ya-shiv ashte-i asar le-ya-kim shna-im asar.
This verse lists the men who returned with Ezra from exile. 'le' means 'to' or 'for'. 'el' means 'God'. 'ya-shiv' is a proper name, likely meaning 'God restores'. 'ashte-i' means 'eight'. 'asar' means 'ten'. 'le' means 'to' or 'for'. 'ya-kim' is a proper name, likely meaning 'God establishes'. 'shna-im' means 'two'. 'asar' means 'ten'. This verse is essentially a list of names with numbers attached.
[1CH.24.13] To the covering, thirteen; to Yeshev'av, fourteen. [§]
l'khupa shloshah azar l'yeshev'av arba'ah azar
This verse details the number of locations where the Israelites camped during their journey in the wilderness. "Khupa" refers to a stopping place or encampment. "Yeshev'av" is likely referring to a specific location or region. The numbers indicate how many encampments were made at each location.
[1CH.24.14] Bilhah was fifteen years old when she had children, and Bilhah was sixteen years old when she had children. [§]
l'vilga chamisha asar l'immer shisha asar
This verse lists ages at which individuals had children. 'L'vilga' refers to when Bilhah had children. 'Chamishah asar' means fifteen. 'L'immer' refers to when Immer (another name for Bilhah) had children. 'Shisha asar' means sixteen.
[1CH.24.15] To the pig, seventeen; to scatter, eighteen. [§]
l’khezir shiv’ah esar l’hafitzetz sh’monah esar.
This verse appears to be a list of quantities associated with different actions or objects. ‘Khezir’ likely refers to a pig or swine. ‘Shiv’ah esar’ means seventeen. ‘Hafitzetz’ implies scattering or bursting. ‘Sh’monah esar’ means eighteen. The verse uses ‘l’ which means ‘to’ or ‘for’ in this context, denoting purpose or destination.
[1CH.24.16] To Pethahiah, nineteen, to Ezekiel, the twentieth. [§]
lif'tachyah tish'ah asar li'yechezkel ha'esrim
This verse lists ages at which certain individuals began their roles. 'Lif'tachyah' means 'to Pethahiah', 'tish'ah asar' means 'nineteen', 'li'yechezkel' means 'to Ezekiel', and 'ha'esrim' means 'the twentieth'. The verse is listing ages at which these men began their roles.
[1CH.24.17] To Yachin, one and twenty, to Gamul, two and twenty. [§]
l'yachin echad v'esrim l'gamul sh'nayim v'esrim
This verse appears to be a numerical statement. 'Yachin' and 'Gamul' are proper names. 'Echad' means one. 'Esrim' means twenty. 'Sh'nayim' means two. The 'v' represents 'and'. The 'l' represents 'to'.
[1CH.24.18] Twenty-three belonged to Delaiah and twenty-four belonged to Maaziah. [§]
lid’laya-hu sh’loshah v’esrim l’ma’az’yahu arba’ah v’esrim.
This verse lists numbers associated with names. 'Lid’laya-hu' means 'belonging to Delaiah'. 'Sh’loshah v’esrim' means 'three and twenty'. 'L’ma’az’yahu' means 'belonging to Maaziah'. 'Arba’ah v’esrim' means 'four and twenty'. The verse is listing the number of men associated with Delaiah and Maaziah.
[1CH.24.19] These are the commands concerning their service, to enter the house of Yahveh according to their judgments, by the hand of Aaron, their father, as Yahveh, the Gods of Israel, commanded him. [§]
Elle pehkudatahm la'avodatam lavo lebeit-Yahveh kemishpatam beyad Aharon aviehem ka'asher tsivahu Yahveh Elohei Yisrael.
This verse details the commands regarding the service to be performed, specifically entering the house of Yahveh, according to their judgments, through the hand of Aaron, their father, as Yahveh, the Gods of Israel, commanded him.
[1CH.24.20] And to the sons of Levi who remained, the sons of Amram, Shuvael, to the sons of Shuvael, Yechedyahu. [§]
ve-liv-nei le-vi ha-no-ta-rim liv-nei am-ram shu-va-el liv-nei shu-va-el ye-ch-di-ya-hu
This verse lists descendants within the tribe of Levi. 'liv-nei' means 'sons of' or 'descendants of'. 'ha-no-ta-rim' means 'the remaining'. 'am-ram' is a proper noun, a person’s name. 'shu-va-el' is another proper noun. 'ye-ch-di-ya-hu' is also a proper noun, another person’s name.
[1CH.24.21] To Rehaviah, to the sons of Rehaviah, the chief is Ishiah. [§]
li-rə-ḥav-yā-hū li-və-nē re-ḥav-yā-hū hā-rō’š yiš-šî-yāh
This verse lists the descendants of Rehaviah. "li-rə-ḥav-yā-hū" means "to Rehaviah". "li-və-nē re-ḥav-yā-hū" means "to the sons of Rehaviah". "hā-rō’š" means "the head" or "the chief". "yiš-šî-yāh" is a proper name, likely meaning "He will give" or "He bestows".
[1CH.24.22] To the creator of Shlomot, to the sons of Shlomot, he will strike. [§]
lai-tz-ha-ree shle-moht liv-nei shle-moht ya-khat.
This verse consists of several proper nouns and a verb. "Yitzhari" and "Shlomot" appear twice, once as a possessive and once as a subject. "Livnei" means 'to the sons of'. "Yakhat" is a verb meaning 'he will cut', 'he will strike', or 'he will destroy'. Given the context and repetition of 'Shlomot', it is likely referring to a people or a family.
[1CH.24.23] The sons of Yeriyahu are Amar'yahu, the second; Yachazi'el, the third; Yeqam'am, the fourth. [§]
uvenai yeriyahu amar'yahu hasheni yachazi'el hashalishi yeqam'am harbi'i.
This verse lists the names of four sons. 'Benai' means 'sons of'. 'Yeriyahu' is a combination of 'Yareh' (to see/fear) and 'Yahveh'. 'Amar'yahu' is a combination of 'Amar' (to say/command) and 'Yahveh'. 'Hasheni' means 'the second'. 'Yachazi'el' is a combination of 'Yachiz' (to strengthen) and 'El'. 'Hashalishi' means 'the third'. 'Yeqam'am' is a combination of 'Yaqam' (to arise) and 'Am'. 'Harbi'i' means 'the fourth'.
[1CH.24.24] The sons of Uziel, Mikah, to the sons of Mikah, keep watch. [§]
bnei Uziel Mikah livnei Mikah shamur.
This verse consists of several proper nouns and a verb. 'Bnei' means 'sons of'. 'Uziel' is a personal name. 'Mikah' is another personal name. 'Livnei' means 'to the sons of'. 'Shamur' is a verb meaning 'keep' or 'guard'. The structure implies a command or instruction regarding a safeguarding responsibility related to the descendants of Uziel and Mikah.
[1CH.24.25] My brother Mikhah assigned to the sons of Yishiyah, Zekharyahu. [§]
akhi Mikhah yishiyah livnei yishiyah Zekharyahu
This verse lists names. 'Akhi' means 'my brother'. 'Mikhah' is a proper name. 'Yishiyah' is a proper name. 'Livnei' means 'to the sons of'. 'Zekharyahu' is a proper name.
[1CH.24.26] The descendants of Merari are Machli and Mushi, the sons of Ya’aziyahu, his son. [§]
bnei merari machli uMushi, bnei Ya’aziyahu beno.
This verse lists descendants within the lineage of Merari. ‘Bnei’ means ‘sons of’ or ‘descendants of’. ‘Merari’ is a proper name. ‘Machli’ and ‘Mushi’ are proper names, likely of sons. ‘Ya’aziyahu’ is another proper name. ‘Beno’ means ‘his son’.
[1CH.24.27] The descendants of Merari were for Aziah, his son, and Soham, and Zakur, and Ivri. [§]
bnei merari lya'azi'ahu beno vesoham vezakur ve'ivri
This verse lists the descendants of Merari within the Levite families. 'Bnei' means 'sons of' or 'descendants of'. 'Merari' is a proper name. 'Lya'azi'ahu' means 'to Aziah'. 'Beno' means 'his son'. 'Vesoham' means 'and Soham'. 'Vezakur' means 'and Zakur'. 'Ve'ivri' means 'and Ivri'. This structure lists people affiliated with a particular lineage.
[1CH.24.28] To Machlee, God-helper, and there were no sons to him. [§]
le-mach-lee el-a-zar ve-lo-ha-yah lo ba-nim
This verse states that Eleazar had no sons. 'Le-Machlee' signifies 'to Machlee,' implying a lineage or association. 'El-a-zar' is a name composed of 'El' meaning 'God' and 'azar' meaning 'help.' 'Ve-lo-hayah' means 'and there were not.' 'Lo' means 'to him' and 'banim' means 'sons.'
[1CH.24.29] To Kish, the sons of Kish, Moon God. [§]
l'kish benei-kish yerachme'el
This verse consists of several components. 'L'kish' means 'to Kish.' 'Benei-kish' translates to 'sons of Kish.' 'Yerachme'el' is a proper name, and, breaking down its parts, 'Yerach' means 'moon,' and 'El' means 'God.' Therefore, the name can be interpreted as 'God of the moon' or 'moon God.'
[1CH.24.30] And the descendants of Mushi are Machli and Eider and Vereemot. These are the descendants of the Levites, belonging to the families of their ancestors. [§]
ooov'nei mooshee machlee v'eider veeree'mot eleh b'nei ha'leviyim l'veit avotehem.
This verse lists the descendants of Mushi, who are associated with the Levites. 'B'nei' means 'sons' or 'descendants', 'mooshee' is a proper noun, 'machlee' and 'eider' and 'veeree'mot' are proper nouns representing names of individuals, 'eleh' means 'these', 'ha'leviyim' means 'the Levites', 'l'veit' means 'to the house of' or 'belonging to the family of' and 'avotehem' means 'their fathers' or 'their ancestors'.
[1CH.24.31] And they also cast lots, opposite their brothers, the sons of Aaron, before David the king, and Zadok, and Ahimelech, and the heads of the fathers’ houses for the priests and for the Levites, fathers of the chiefs, opposite their younger brother. [§]
vayapilu gam-hem gorallot le'umat achiehem benei-aharon lifnei david hammelech v'tzadok v'achimelch v'rashei ha'avot lakohanim v'laleviyim avot haro'sh le'umat achiv hakatan.
This verse describes the casting of lots among the descendants of Aaron and Levi to determine their duties in the temple. The lots were cast before David the king, Zadok, Ahimelech, and the heads of the fathers’ houses for the priests and Levites. The lots were cast among the chiefs of the fathers' houses, matching them with their younger brothers.
1CH.25
[1CH.25.1] And David and the leaders of the army set apart the descendants of Asaph, Heman, and Jeduthun, the prophets, to serve with lyres, harps, and cymbals. And the number of those skilled in the work of their service was substantial. [§]
va-yav-del da-veed ve-sa-rei ha-tsa-va la-av-o-da liv-nei a-saf ve-hei-man vi-du-toon ha-nev-ee-im be-ki-no-rot bi-nev-a-lim u-vim-tsi-l-ta-yim va-ye-hi mis-pa-ram an-shei me-la-kha la-av-o-datam.
This verse describes David and the army leaders assigning duties to the descendants of Asaph, Heman, and Jeduthun, who were prophets, to serve with musical instruments - lyres, harps, and cymbals. It then states the number of those skilled in the work of service.
[1CH.25.2] To the sons of Asaph: Zakur, and Joseph, and Netanyahu, and Asarelah, sons of Asaph, through the hand of Asaph, the prophet, through the hand of the king. [§]
liv'nei Asaf zakur v'Yosef u'Netanyahu va'Asarela benei Asaf al yad Asaf han'nivi al yedei ha'melech.
This verse lists the descendants of Asaph who were involved in prophetic ministry. 'liv'nei' means 'to the sons of'. 'Asaf' is a proper name, Asaph. 'zakur' and 'Yosef' and 'Netanyahu' and 'Asarela' are also proper names: Zakur, Joseph, Netanyahu, and Asarelah. 'benei Asaf' means 'sons of Asaph'. 'al yad Asaf' means 'by the hand of Asaph', indicating his authority or agency. 'han'nivi' means 'the prophet'. 'al yedei ha'melech' means 'by the hand of the king', indicating the king’s authorization or involvement.
[1CH.25.3] The sons of Yedutun were Gedalyahu, Tzri, Yisha’yahu, Khashavyahu, and Mattityahu, six in number. Through the hand of their father, Yedutun, they proclaimed with the kinor declarations of gratitude and praise to Yahveh. [§]
lee-doo-toon beh-nay ee-doo-toon ged-al-yah-hoo oo-tzree vee-shah-ay-yah-hoo khash-av-yah-hoo oo-mat-tee-tyah-hoo shee-shah al yaday av-heem ee-doo-toon bah-kee-nor ha-nee-bah nav-ah al-ho-dot veh-hal-lel lah-yah-veh.
This verse lists the sons of Yedutun, who were musicians accompanying prophetic declarations of gratitude and praise to Yahveh. 'B'nai' means 'sons of'. 'Yaday' means 'by the hand of'. The 'kinor' is a stringed instrument, like a harp or lyre. 'Navah' means 'to proclaim' or 'to declare'. 'Hod' and 'Halel' refer to expressions of gratitude and praise.
[1CH.25.4] To the Heimanites, the sons of Heiman: Bukkiyah, Mattanyahu, Uziel, Shebuael, Virimot, Hananyah, Hanani, Eliata. I have raised Gidalti, and I have exalted him. Ezer Yashbekashah, Malloti, hotir, machaziot. [§]
Leheyman, benei Heiman, Bukkiyahuh, Mattanyahu, Uziel, Shebuael, Virimot, Hananyah, Hanani, Eliata, Gidalti, veromamti, ezer, Yashbekashah, Malloti, hotir, machaziot.
This verse is a list of names, likely individuals associated with the Levite families of singers and musicians in the Temple. 'Leheyman' appears to be a heading, identifying the group, followed by the names of the individuals. The verbs 'gidalti' (I have raised) and 'romamti' (I have exalted) are first-person singular, and seem to be a statement by someone regarding these individuals. The remaining words are names or related terms.
[1CH.25.5] All these are sons of Heman, the seer of the king, in the words of the Gods to exalt the horn. And the Gods gave Heman fourteen sons and three daughters. [§]
kal-elleh banim le-heyman khozeh ha-melech bedivrei ha-Elohim leharim karen vayiten ha-Elohim le-heyman banim arba'ah asar ubanot shalosh.
This verse describes the sons of Heman, a seer of the king, speaking in the words of the Gods to raise a horn (meaning to exalt). It then states that the Gods gave Heman fourteen sons and three daughters.
[1CH.25.6] These things were done by the hand of their father in song, in the house of Yahveh, with cymbals, harps, and lyres for the service of the house of the Gods, by the hand of the king, Soasaf, Yedutun, and Heiman. [§]
kal-elleh al-yedei aviehem bashir beit Yahveh bimtziltayim nevalim vekinorot la'avodat beit haElohim al-yedei hammelech Soasaf veYedutun veHeiman.
This verse describes musical service in the house of Yahveh, led by various individuals. 'elleh' means 'these', 'yedei' means 'by the hand of' or 'by', 'aviehem' means 'their father', 'bashir' means 'in song', 'beit Yahveh' means 'house of Yahveh', 'bimtziltayim' means 'with cymbals', 'nevalim' means 'harps', 'vekinorot' means 'and lyres', 'la'avodat' means 'for the service of', 'beit haElohim' means 'house of the Gods', 'hammelech' means 'the king', 'Soasaf' is a proper name, 'Yedutun' is a proper name, and 'Heiman' is a proper name.
[1CH.25.7] And their number with their relatives, those trained in singing for Yahveh, all who understood, was two hundred and eighty-eight. [§]
va-yhi mis-pa-ram im-a-chei-hem melum-dei-shir la-Yahveh ka-kol-ha-me-vin ma-atayim shmo-nah u-shmo-nah.
This verse describes the number of Levites who were trained in singing for Yahveh, along with their relatives. 'mis-pa-ram' refers to their number, 'im-a-chei-hem' means 'with their relatives,' 'melum-dei-shir' means 'trained in singing,' 'la-Yahveh' means 'for Yahveh,' and 'ma-atayim shmo-nah u-shmo-nah' means 'two hundred and eighty-eight'. 'ha-me-vin' means 'those who understand'.
[1CH.25.8] They cast lots for the watch, in relation to the small one as to the great one, understanding with a student. [§]
vayapilu gorallot mishmeret leumat kakatton kagadol mebin im-talmid.
This verse describes the casting of lots to determine the duties or watches among the people. 'Goralot' refers to the lots themselves. 'Mishmeret' means watch or duty. 'Leumat' means in relation to. 'Kakaton' means the small one and 'kagadol' means the great one. 'Mebin' means understanding, and 'im-talmid' means with a student or disciple. The verse emphasizes that the allocation of responsibilities should be done fairly, taking into account both the capable and the less capable, perhaps with guidance from a more experienced person.
[1CH.25.9] And the first lot fell to Asaph, to Joseph, Gedalyahu the second. This included himself, his brothers, and his sons, numbering twelve. [§]
va-ye-tse ha-go-ral ha-ri-shon le-a-saf le-yo-sef gedalyahu ha-she-ni hu-ve-e-chav-v u-vanav shneim asar.
This verse describes the first lot falling to Asaph, to Joseph, Gedalyahu the second. This includes himself, his brothers, and his sons, numbering twelve. The word 'go-ral' means 'lot', referring to a method of choosing by chance, often used for assigning duties or portions. The verse details a division or assignment within a larger context, likely pertaining to musical or temple duties, as Asaph is known as a musician in the Psalms.
[1CH.25.10] The third are remembered, his sons and his brothers, twelve in number. [§]
Ha-shlishi zakur banav ve-echav shneim asar.
This verse lists the sons and brothers remembered from the third generation. 'Ha-shlishi' means 'the third'. 'Zakur' means 'remembered'. 'Banav' means 'his sons'. 'Ve' means 'and'. 'Echav' means 'his brothers'. 'Shneim asar' means 'twelve'.
[1CH.25.11] The fourth to Yitree, his sons and his brothers, were twelve. [§]
ha-re-vee-ee la-yit-zree ba-nav ve-a-chav shnayim a-sar
This verse lists the sons and brothers of Yitree (Jethro). 'Ha-re-vee-ee' refers to the fourth. 'La-yit-zree' means 'to Yitree'. 'Ba-nav' means 'his sons', and 've-a-chav' means 'and his brothers'. 'Shnayim a-sar' means 'twelve'.
[1CH.25.12] The fifth, Netanyahu, had his sons and his brothers, twelve in number. [§]
Ha-chamishi Netanyahu banav ve-echav shneim asar.
Ha-chamishi means "the fifth". Netanyahu is a proper name, generally understood as "given by Yahveh". Banav means "his sons". Ve means "and". Echav means "his brothers". Shneim asar means "twelve". This verse lists the fifth son, Netanyahu, and states that he had twelve sons and brothers combined.
[1CH.25.13] The sixth, his bouquet, his sons and his brothers, twelve. [§]
ha-shi-shi bu-kee-yah-hu ba-nav ve-eh-hav sh-nay-im a-sar.
This verse lists the sons and brothers of a person, specifying their number. "ha-shi-shi" means 'the sixth'. "bu-kee-yah-hu" is a proper name, and appears to be a genitive construction, meaning 'his bouquet', though that's likely a poetic or symbolic representation of his offspring. "ba-nav" means 'his sons'. "ve-eh-hav" means 'and his brothers'. "sh-nay-im a-sar" means 'twelve'.
[1CH.25.14] Let Israel swear by his sons and his brothers, twelve in number. [§]
ha-shvi-ee yis-ra-el-ah ba-nav u-echav shneem asar
This verse names the sons of Israel. 'ha-shvi-ee' refers to an oath or covenant. 'yis-ra-el-ah' is Israel. 'ba-nav' means 'his sons'. 'u-echav' means 'and his brothers'. 'shneem asar' means 'twelve'.
[1CH.25.15] The eighth, Isaiah, had twelve sons and brothers. [§]
ha-she-mee-nee yish-ah-yah-hu bah-nahv ve-ah-hav shnayim ah-sar
This verse lists the sons and brothers of Isaiah. 'ha-she-mee-nee' means 'the eighth'. 'yish-ah-yah-hu' is Isaiah's name. 'bah-nahv' means 'his sons'. 've-ah-hav' means 'and his brothers'. 'shnayim ah-sar' means 'twelve'.
[1CH.25.16] The ninth, Mattanyahu, had twelve sons and brothers. [§]
hat-shi-ee-ee mat-tan-yah-hu ba-nav v'echav sh'nayim asar
This verse lists the sons and brothers of Mattanyahu. "hat-shi-ee-ee" refers to the ninth. "mat-tan-yah-hu" is Mattanyahu. "ba-nav" means his sons. "v'echav" means and his brothers. "sh'nayim asar" means twelve.
[1CH.25.17] The rich one, Shimei, had twelve sons and brothers. [§]
ha-a-shee-ree shime-ee ba-na-v v'-e-cha-v shneem a-sar
This verse lists the sons and brothers of Shimei. "Ha-a-sheeri" is an adjective meaning 'the rich one', applied to Shimei. "Ba-nav" means 'his sons', and "v'-echav" means 'and his brothers'. "Shneem asar" means 'twelve'.
[1CH.25.18] Twelve were the sons of Azarel, and twelve were his brothers. [§]
Ashte-asar Azar-el banav ve-echav shneim asar.
This verse lists the sons and brothers of Azarel. ‘Ashte-asar’ means ‘twelve’. ‘Azar-el’ is a proper noun, a name meaning ‘God helps’. ‘Banav’ means ‘his sons’. ‘Ve’ means ‘and’. ‘Echav’ means ‘his brothers’. ‘Shneim asar’ means ‘twelve’.
[1CH.25.19] The twelve were the sons and the brothers of Chashavyah, twelve in number. [§]
ha-shneem asar la-chashavyah banav ve-echav shneem asar.
This verse lists the number of sons and brothers of a man named Chashavyah. 'Ha-shneem asar' means 'the twelve'. 'La-chashavyah' means 'to Chashavyah', indicating possession or association. 'Banav' means 'his sons'. 'Ve-echav' means 'and his brothers'. 'Shneem asar' again means 'twelve'.
[1CH.25.20] Three sons were to Ashael, and twelve were his brothers. [§]
li-shlo-sha-eh ah-sah-el ba-nav ve-eh-hav sh-nayim ah-sar
This verse lists the sons and brothers of a man named Ashael. "Shloshah" means three, and refers to Ashael's sons. "Eh-hav" means brothers, and "sh-nayim ah-sar" means twelve.
[1CH.25.21] Mattityahu had fourteen sons and twelve brothers. [§]
l'arba'ah asar Mattityahu banav v'echav sh'nayim asar
This verse lists the sons and brothers of Mattityahu. 'Arba'ah asar' means 'fourteen'. 'Banav' means 'his sons'. 'V'echav' means 'and his brothers'. 'Sh'nayim asar' means 'twelve'. The verse states that Mattityahu had fourteen sons and twelve brothers.
[1CH.25.22] There were fifteen sons belonging to Remot and twelve of his brothers. [§]
lakhamisha asar liremot banav ve'echav shneim asar.
This verse lists the number of sons and brothers of Remot. 'Lakhamisha asar' means 'to fifteen'. 'Liremot' means 'to Remot'. 'Banav' means 'his sons'. 'Ve'echav' means 'and his brothers'. 'Shneim asar' means 'twelve'. The verse is essentially stating that there were fifteen sons of Remot and twelve of his brothers.
[1CH.25.23] To sixteen, the sons of Chanan'yahu and his brothers, twelve. [§]
lshisha asar lchananya'hu banav ve'echav shneim asar
This verse lists the number of sons and brothers of a man named Chanan'yahu. 'Lshisha asar' means 'to sixteen'. 'Lchananya'hu' is a proper noun, a man's name. 'Banav' means 'his sons'. 'Ve'echav' means 'and his brothers'. 'Shneim asar' means 'twelve'.
[1CH.25.24] Seventeen of their sons and their brothers were twelve. [§]
l’shiv’ah asar l’yashbekasha banav v’echav sh’nayim asar
This verse details the number of sons and brothers who sought water. ‘Shiv’ah asar’ means seventeen. ‘Yashbekasha’ is a place name. ‘Banav’ means their sons. ‘V’echav’ means and their brothers. ‘Sh’nayim asar’ means twelve.
[1CH.25.25] To eight, a departure, to Chanani, his sons, and his brothers, two, a departure. [§]
lishmonah azar lachani banav ve'echav shneim azar.
This verse lists the number of sons and brothers of Chanani. 'Lishmonah azar' means 'to eight, a departure'. 'Lachani' is a proper noun, the name of a person. 'Banav' means 'his sons'. 'Ve'echav' means 'and his brothers'. 'Shneim azar' means 'two, a departure'. The word 'azar' here likely indicates a generational break or a distinct lineage.
[1CH.25.26] To nine and ten, his sons, and to two and ten, his brothers. [§]
l'tish'ah ah-sar l'mal-o-tee ba-nav v'ehahv sh'nayim ah-sar.
This verse details the number of sons and brothers of a man named Maloti. "l'tish'ah" means "to nine". "ah-sar" means "ten". "l'mal-o-tee" is to Maloti. "ba-nav" means "his sons". "v'ehahv" means "and his brothers". "sh'nayim" means "two". "ah-sar" again means "ten".
[1CH.25.27] To Eliyatha, twenty sons and two brothers. [§]
le-es-rim le-e-lee-yah-tah ba-nav ve-ah-hav sh-nay-im ah-sar.
This verse lists the sons and brothers of a person named Eliyatha. "Le" means "to" or "for". "Esrim" means "twenty". "Eliyatha" is a proper name. "Banim" means "sons". "Ve" means "and". "Achav" means "brothers". "Shnayim" means "two". "Asar" means "ten". Therefore, the verse states a quantity of sons and brothers.
[1CH.25.28] He left twenty-one sons and twenty-four of his brothers. [§]
l’echad v’esrim l’hotir banav v’echav sh’neim asar
This verse details the number of sons and brothers left by a certain individual. ‘Echad v’esrim’ literally means ‘one and twenty’ or ‘twenty-one’. ‘L’hotir’ means ‘to leave’. ‘Banav’ means ‘his sons’ and ‘echav’ means ‘his brothers’. ‘Sh’neim asar’ means ‘two twelve’ or ‘twenty-four’.
[1CH.25.29] I have grown up his sons and his brothers to twenty-two and twenty-four. [§]
li-sh-na-yim ve-es-rim le-gid-dal-ti ba-nav u-e-chav sh-nayim a-sar
This verse describes the number of sons that were grown up. 'Li-sh-na-yim ve-es-rim' means 'to two and twenty', indicating a quantity. 'Le-gid-dal-ti' signifies 'I have grown up' or 'I have raised'. 'Ba-nav' means 'his sons'. 'U-e-chav' means 'and his brothers'. 'Sh-nayim a-sar' means 'two twelve', meaning twenty-four.
[1CH.25.30] To Machazioth belonged twenty-three sons and twelve brothers. [§]
lishloshah ve'esrim lemachazi'ot banav ve'echav shneim asar.
This verse lists the sons and brothers of Machazioth. 'Lishloshah ve'esrim' means 'to three and twenty', indicating a number. 'LeMachazioth' means 'to Machazioth' or 'belonging to Machazioth'. 'Banav' means 'his sons'. 'Ve'echav' means 'and his brothers'. 'Shneim asar' means 'twelve'. The verse is essentially stating that Machazioth had twenty-three sons and twelve brothers.
[1CH.25.31] I have elevated assistance for twenty-four of his sons and twelve of his brothers. [§]
l'arba'ah v'esrim l'romamti ezer banav v'echav sh'nayim asar.
This verse refers to elevating assistance for sons and brothers to a number. 'Arba'ah v'esrim' means 'twenty-four'. 'Romamti' means 'I have elevated' or 'I have lifted up'. 'Ezer' means 'help' or 'assistance'. 'Banav' means 'his sons'. 'V'echav' means 'and his brothers'. 'Sh'nayim asar' means 'twelve'. The verse appears to be stating that help was raised for twenty-four of his sons and twelve of his brothers.
1CH.26
[1CH.26.1] For the divisions, for the gatekeepers, for the vigilant ones, Mesh-el-em-ya-hu son of Kore, from the sons of Asaf. [§]
le-mach-le-kot le-sho-ar-im la-kar-chim mesh-el-em-ya-hu ben-ko-re min-be-nei a-saf
This verse lists officials assigned to specific duties. 'Mach-le-kot' refers to divisions or departments. 'Sho-ar-im' means gatekeepers or watchmen. 'Kar-chim' is a difficult word, possibly meaning 'those who are awake' or 'vigilant ones'. 'Mesh-el-em-ya-hu' is a proper name. 'Ben-ko-re' means 'son of Kore'. 'Min-be-nei a-saf' means 'from the sons of Asaf'.
[1CH.26.2] And to Meshlemyahu were born sons: Zekharyahu, the firstborn; Yedieael, the second; Zevadyahu, the third; and Yatniael, the fourth. [§]
ve-limshlemyahu banim zekharyahu habbekhor yedieael hasheni zevadyahu hashalishi yatniael harbi'i.
This verse lists the sons of Meshlemyahu. 'Banim' means sons. 'Habekhor' means the firstborn. 'Hasheni' means the second. 'Hashalishi' means the third. 'Harbi'i' means the fourth. Each name is followed by a numbering adjective.
[1CH.26.3] Eylam, the fifth, Yochanan, the sixth, and Elyhoeinai, the seventh. [§]
Eylam hamishshi Yhochanan hasheshshi Elyhoeinai hashevii.
This verse lists names. "Eylam" is a proper noun, a name. "hamishshi" means 'the fifth'. "Yhochanan" is the name 'Yochanan'. "hasheshshi" means 'the sixth'. "Elyhoeinai" is a proper noun, a name. "hashevii" means 'the seventh'.
[1CH.26.4] And to the servant Edom, sons: Shmaeyah the firstborn, Yohosavad the second, Yoach the third, and Sachar the fourth, and Netanel the fifth. [§]
u le oved edom banim shmaeyah habechor yohosavad hasheni yoach haslishi vesachar harbi'i unetan'el hachamishi.
This verse lists the sons of Obed Edom. 'U' means 'and'. 'Le' means 'to'. 'Oved' means 'servant'. 'Edom' is a proper noun. 'Banim' means 'sons'. 'Shmaeyah' is a proper noun. 'Habechor' means 'the firstborn'. 'Yohosavad' is a proper noun. 'Hasheni' means 'the second'. 'Yoach' is a proper noun. 'Hashlishi' means 'the third'. 'Vesachar' means 'and Sachar'. 'Harbi'i' means 'the fourth'. 'Unetan'el' means 'and Netanel'. 'Hachamishi' means 'the fifth'.
[1CH.26.5] The people of God, the sixth, Yissachar, the seventh, Pe'ultai, the eighth, for the Gods blessed them. [§]
Amiel hashishshi Yissachar hashevi'i Pe'ultai hashemini ki beracho Elohim.
This verse lists the names of sons. "Amiel" means "People of God". "Hashishshi" means "the sixth". "Yissachar" is a name, likely meaning "he will reward". "Hashevi'i" means "the seventh". "Pe'ultai" is a name, likely meaning "my work". "Hashemini" means "the eighth". "Ki" means "for" or "because". "Beracho" means "blessed them". "Elohim" refers to the Gods.
[1CH.26.6] And to Shmaiah his son, sons were born, the rulers to the house of their father, for they are heroes of power. [§]
ve-lishma'yah be-no nolad banim ha-mimshalim le-beit aviehem ki-gibborei chail hemma.
This verse describes the sons born to Shmaiah. 've' means 'and'. 'lishma'yah' is 'to Shmaiah'. 'be-no' means 'his son'. 'nolad' means 'were born'. 'banim' means 'sons'. 'ha-mimshalim' means 'the rulers'. 'le-beit aviehem' means 'to the house of their father'. 'ki' means 'for/because'. 'gibborei chail' means 'heroes of strength/power'. 'hemma' means 'they are'.
[1CH.26.7] The sons of Shmaiah are Atni, and Raphael, and Obed Elzabad, their brothers are men of valor: Elijah and Smachyahhu. [§]
B'nei Sh'ma'yah, 'Atni, u'R'fa'el, v'Oved El'zavad, echav, B'nei-chayil, Eliyahu u'Smachyahhu.
This verse lists the sons of Shmaiah: Atni, Raphael, Obed Elzabad, and their brothers, who are men of valor – Elijah and Smachyahhu. 'B'nei' means 'sons of'. 'Echav' means 'their brothers'. 'B'nei-chayil' literally means 'sons of valor', but is understood as 'men of valor'. The names are transliterated as they are pronounced.
[1CH.26.8] All these are from the sons of Obed Edom, they and their sons and their brothers, each man a valorous one in strength for service, sixty and two to the servant of Edom. [§]
kal-elleh mibbenei obed edom hema ubenehem va'achehem ish-chayil bakoach la'avodah shishim ushnayim le'oved edom.
This verse lists the descendants of Obed Edom, describing them as valiant men capable of service. "Kal-elleh" means "all these". "Mibbenei" means "from the sons of". "Obed Edom" is a proper name. "Hema" means "they". "Ubenehem va'achehem" means "and their sons and their brothers". "Ish-chayil" means "man of valor". "Bakoach" means "in strength". "La'avodah" means "for service". "Shishim ushnayim" means "sixty and two". "Le'oved edom" means "to the servant of Edom".
[1CH.26.9] And to Meshlemyahu, sons and brothers, sons of valor, eighteen. [§]
ve-lim-shle-me-yah-hu ba-nim ve-a-chim be-nei-chai-il shmo-nah a-sar.
This verse lists the sons and brothers of Meshlemyahu, describing them as valiant men, and states their number is eighteen. 'Ve' means 'and', 'lim' means 'to', 'shle-me-yah-hu' is Meshlemyahu’s name, 'ba-nim' means 'sons', 've' again means 'and', 'a-chim' means 'brothers', 'be-nei' means 'sons of', 'chai-il' means 'strength or valor', 'shmo-nah' means 'eight', and 'a-sar' means 'ten'.
[1CH.26.10] And for a refuge from the sons of Merari, sons, Shimri, my Lord, the head, because there was no firstborn, and his father appointed him as head. [§]
u-le-cho-sah min-be-nei-me-ra-ree ba-nim shim-ree ha-rosh kee lo-ha-yah be-chor va-ye-see-me-hu a-vee-hu le-rosh.
This verse details the appointment of Shimri as the head of the families descended from Merari. Because Shimri was not the firstborn son, his father appointed him as head instead. The verse details the lineage and appointment process within the Levite families after the census.
[1CH.26.11] Hilqiyahu the second, Tvalyahu the third, Zekharyahu the fourth, all sons and brothers to Hoseh, there are thirteen. [§]
Hilqiyahu hasheni, Tvalyahu hashlishi, Zekharyahu harbi'i, kol-banim ve'achim lechoseh shloshah asar.
This verse lists names and a number. 'Hilqiyahu hasheni' means Hilqiyahu the second. 'Tvalyahu hashlishi' means Tvalyahu the third. 'Zekharyahu harbi'i' means Zekharyahu the fourth. 'Kol-banim ve'achim lechoseh' means 'all sons and brothers to Hoseh'. 'Shloshah asar' means thirteen. The verse thus lists three men and then states that they are all sons and brothers of Hoseh, and there are thirteen of them.
[1CH.26.12] To these are the divisions of the gates, to the heads of the strong men, the shifts opposite their brothers, to serve in the house of Yahveh. [§]
le-eh-leh makh-lek-ot ha-sho-ar-im le-ra-shei ha-ge-va-rim mish-ma-rot le-u-mat a-chei-hem le-sha-ret be-beit ye-ho-vah.
This verse details the divisions of the gatekeepers, their leaders, and their shifts in service. 'le-eh-leh' means 'to these'. 'makh-lek-ot' means 'divisions'. 'ha-sho-ar-im' means 'the gates'. 'le-ra-shei' means 'to the heads of'. 'ha-ge-va-rim' means 'the strong men/leaders'. 'mish-ma-rot' means 'the watches/shifts'. 'le-u-mat' means 'opposite/compared to'. 'a-chei-hem' means 'their brothers'. 'le-sha-ret' means 'to serve'. 'be-beit' means 'in the house of'. 'ye-ho-vah' is the name of God.
[1CH.26.13] And they cast lots, as to the small and as to the great, according to the houses of their fathers, to a gate and to a gate. [§]
vayapilu gorallot kakatton kagadol levit avotam lesha'ar vasha'ar.
This verse describes the casting of lots. "Vayapilu" means "they cast". "Gorallot" is the plural of "gorah", meaning "lots". "Kakatton" means "as the small". "Kagadol" means "as the great". "Levit avotam" means "according to the houses of their fathers". "Lesha'ar vasha'ar" means "to a gate and a gate". The verse describes the distribution of duties or positions by lot, with the process being applied equally to all families and all gates.
[1CH.26.14] And the lot fell eastward to Shelemyahu, and Zechariah his son, a counselor in wisdom, they cast lots, and his lot came out north. [§]
Va-yipol ha-gorahl mizrachah le-Shelemyahu, u-Zecharyahu beno yoetz be-sechel hipilu gorahlot, va-yetze goralo tzaponah.
This verse describes a lottery or casting of lots to determine order or assignment. 'Va-yipol' means 'and fell' or 'and it fell'. 'Ha-gorahl' means 'the lot'. 'Mizrachah' means 'eastward'. 'Le-Shelemyahu' means 'to Shelemyahu'. 'U-Zecharyahu beno yoetz be-sechel' means 'and Zechariah his son a counselor in wisdom'. 'Hipilu gorahlot' means 'they cast lots'. 'Va-yetze goralo tzaponah' means 'and his lot came out north'.
[1CH.26.15] To the servant of Edom, the south, and to his descendants, a house of gatherings. [§]
le-oved edom negbah u-le-vanav beit ha-asupim.
This verse refers to the descendants of Esau (Edom). "oved" means servant or worshiper. "negbah" means the south. "banav" means his sons or their descendants. "beit ha-asupim" means the house of gatherings or a place of assembly.
[1CH.26.16] To the lookouts and to the refuge toward the west, with the gate of sending away, on the ascending path, guard post opposite guard post. [§]
leshufim ulechosah lamarav im sha'ar shallechet bamessilah ha'olah mishmar leumat mishmar.
This verse describes locations related to guarding or watch posts, likely in relation to a city or temple structure. 'Shufim' and 'chosah' appear to be names of specific locations or guard posts. 'Marav' refers to the west. 'Sha'ar shallechet' translates to 'the gate of sending away.' 'Messilah ha'olah' means 'the ascending path.' 'Mishmar' means 'guard post' or 'watch.' The verse essentially lists several watch posts situated westward, near a gate and a path.
[1CH.26.17] Six Levites to the east, four Levites to the north, four Levites to the south, and two Levites for those assembling. [§]
la-miz-rach ha-le-vee-eem shee-shah la-tza-fo-nah la-yohm ar-bah-ah la-negh-bah la-yohm ar-bah-ah ve-la-ah-soo-feem sh’nai-eem sh’nai-eem
This verse describes the arrangement of Levites assigned to guard the temple. It lists the number of Levites assigned to each direction – east, north, south, and for overseeing the work. ‘Mizrach’ refers to the east, ‘tzafonah’ to the north, ‘negbah’ to the south, and ‘ah-soo-feem’ refers to those assembling, or overseeing.
[1CH.26.18] To the suburb, to the west, four to the road, two to the suburb. [§]
La-parvar la-ma'arav arba'ah la-mesillah shnayim la-parvar.
This verse describes a division or allocation related to paths or roads. 'Parvar' likely refers to a suburb or outer area, suggesting locations outside of a central city. 'Ma'arav' means 'west'. 'Arba'ah' is 'four', and 'shnayim' is 'two'. 'Mesillah' signifies a path, road, or track. The verse indicates a distribution – four to the west, two to the suburb, and four to the suburb.
[1CH.26.19] These are the divisions of the gatekeepers for the descendants of Korah and for the descendants of Merari. [§]
el-leh makh-lek-hot ha-sho-ar-im liv-nei ha-kar-chi u-liv-nei me-ra-ri
The verse details the divisions of the gatekeepers among the descendants of Korah and Merari. 'Elleh' means 'these'. 'Makhlekot' means 'divisions'. 'Ha-shoarim' means 'the gates'. 'Livnei' means 'to the sons of'. 'Ha-Karchi' refers to the Korahites and 'livnei Merari' refers to the Merarites.
[1CH.26.20] And the Levites, Achiyahu, were over the treasuries of the house of the Gods and to the treasuries of the holy things. [§]
vehalevim achiyahu al otzarot beit haElohim ulotzarot haKadoshim.
This verse discusses the Levites and their responsibility over the treasuries. 'Vehalevim' means 'and the Levites'. 'Achiyahu' is a proper name, meaning 'my brother is Yahveh'. 'Al' means 'over'. 'Otzarot' means 'treasuries'. 'Beit' means 'house of'. 'HaElohim' means 'the Gods'. 'Ul' means 'and to'. 'HaKadoshim' means 'the holy things'.
[1CH.26.21] The sons of Leadan, sons of the Gershunite, for Leadan: heads of the fathers, for Leadan the Gershunite, Yəḥiʾêlî. [§]
bə·nê la·ʿə·ḏān bə·nê ha·gêrəšunî lə·la·ʿə·ḏān rā·šê ha·ʾā·ḇōt lə·la·ʿə·ḏān ha·gêrəšunî yə·ḥi·ʾê·lî.
This verse lists the descendants of Gershom. "Bə·nê" means "sons of". "La·ʿə·ḏān" refers to the lineage or family of Leadan. "Ha·gêrəšunî" means "the Gershunite". "Rā·šê ha·ʾā·ḇōt" means "heads of the fathers", referring to the leaders of the clans. "Yə·ḥi·ʾê·lî" is a personal name.
[1CH.26.22] The sons of Yechiae'li, Zeitam and Yo'el his brother, were over the treasuries of the house of Yahveh. [§]
bnei yechiae'li zeitam veyo'el achiv al otsrot beit Yahveh
This verse lists individuals responsible for the treasuries of the temple. "Bnei" means "sons of". "Yechiae'li" is a personal name. "Zeitam" and "Yo'el" are personal names. "Achiv" means "his brother". "Al" means "over". "Otsrot" means "treasuries". "Beit" means "house of". "Yahveh" is the proper name of God.
[1CH.26.23] To the family of Amram, to the family of Yitzhar, to the family of Chevron, to the family of Azie'el. [§]
La'amrami layitzhari lachevroni la'azie'eli.
This verse consists of a series of prepositional phrases, each beginning with 'to' and followed by a proper name. The preposition 'ל' (la) means 'to'. Each name appears to be a tribal or familial designation. 'Amrami' is related to the family of Amram. 'Yitzhari' is associated with the family of Yitzhar. 'Chevroni' relates to the family of Chevron. 'Azie'eli' pertains to the family of Azie'el.
[1CH.26.24] And Shvueil, son of Gershom, son of Moses, was a leader over the treasures. [§]
ush'vueil ben-gershom ben-mosheh nagid al-ha'otzarot
This verse identifies Shvueil as the son of Gershom, who was the son of Moses, and that he was a leader over the treasures. Each element is fairly straightforward in terms of literal meaning.
[1CH.26.25] And his brothers belonged to Eliezer, Rechavyahu was his son, and Ishayahu was his son, and Yoram was his son, and Zichri was his son, and Shlomot was his son. [§]
ve-echav le-eliezer rechavyahu beno vishayahu beno vyoram beno vezichri beno ushlomot beno.
This verse lists the descendants of Eliezer. 'Ve' means 'and'. 'Echav' means 'his brothers'. 'Le' means 'to'. 'Eliézer' is a proper name. 'Rechavyahu' is a proper name meaning 'friend of Yahveh'. 'Beno' means 'his son'. 'Vishayahu' is a proper name meaning 'Yahveh is salvation'. 'Yoram' is a proper name meaning 'Yahveh is exalted'. 'Zichri' is a proper name meaning 'remembering'. 'Shlomot' is a proper name meaning 'peace'. The verse is essentially saying 'and his brothers to Eliezer, Rechavyahu his son, and Ishayahu his son, and Yoram his son, and Zichri his son, and Shlomot his son'.
[1CH.26.26] Solomon and his brothers were in charge of all the treasures of the holy things that King David and the heads of the fathers had dedicated for the commanders of the thousands and the hundreds, and for the commanders of the army. [§]
hu shlomot ve'echav al kol otsrot ha'kodashim asher hikdish david hamelech verashe ha'avot lesare ha'alafim veham'ot vesare hatzava
This verse describes Solomon and his brothers overseeing all the treasures dedicated to the holy things. These treasures were dedicated by King David and the heads of the fathers (families/clans) for the commanders of the thousands and hundreds and the commanders of the army.
[1CH.26.27] From the wars and from the plunder, you dedicate to strengthen the house of Yahveh. [§]
min-ham-mil-cha-mot oo-min-ha-sha-lal hik-dee-shoo le-cha-zek le-beit Yahveh.
This verse discusses dedicating spoils of war to strengthen the house of Yahveh. 'Min' means 'from'. 'Ham-mil-cha-mot' means 'the wars'. 'Ha-sha-lal' means 'the plunder'. 'Hik-dee-shoo' means 'you sanctify' or 'you dedicate'. 'Le-cha-zek' means 'to strengthen'. 'Le-beit' means 'to the house of'. 'Yahveh' is the proper name of God.
[1CH.26.28] And all who were sanctified: Samuel the seer, and Saul son of Kish, and Abner son of Ner, and Joab son of Zeruiah, all who sanctified by the hand of Shlomit and her brothers. [§]
vekhol hahikdish shmuel hara'eh v'shaul ben-qish v'avner ben-ner v'yoav ben-tzruyah kol hamakdish al yad-shlomit v'echav.
This verse lists individuals who were dedicated or sanctified. 'Hikdish' means to sanctify or dedicate. 'Makdish' is similar, meaning those who sanctify or dedicate. 'Shlomit' and her brothers are mentioned in relation to this dedication, perhaps as those who performed or oversaw the process. The names are listed as Samuel the seer, Saul son of Kish, Abner son of Ner, and Joab son of Zeruiah.
[1CH.26.29] Layitzhari, Kenanyahu, and his sons were appointed to the outside work over Israel, as officers and judges. [§]
Layitzhari kenanyahu ubaniyv lamlacha hachitzona al yisrael leshotrim uleshofetim.
This verse discusses the appointment of individuals – Layitzhari, Kenanyahu, and his sons – to a specific task related to overseeing the Israelites. 'Layitzhari' is a proper name. 'Kenanyahu' is a proper name meaning 'servant of Yahveh'. 'Baniyv' means 'and his sons'. 'Lamlacha' means 'for the work'. 'Hachitzona' means 'the outside'. 'Al yisrael' means 'over Israel'. 'Leshotrim' means 'as officers'. 'Uleshofetim' means 'and judges'.
[1CH.26.30] To the Hebronite, Hashavyahu, and his brothers, valiant men, one thousand and seven hundred, were assigned to the command of Israel westward, beyond the Jordan, for all the work of Yahveh and for the service of the king. [§]
lah-heh-vroh-nee khash-av-yah-hoo vuh-eh-khahv-yahu ben-ay khay-eel elef oo-shvah-may-ot al p'-koo-dat yis-rah-el may-ay-ver la-yar-den mah-ah-rah-vah l'chol m'leh-khet yah-veh v'la-av-o-dat ha-meh-lech.
This verse describes the number of fighting men from Hebron who were responsible for duties on the western side of the Jordan River, working both for Yahveh and the king. 'lah-heh-vroh-nee' means 'to the Hebronite'. 'khash-av-yah-hoo' is a proper name. 'ben-ay khay-eel' means 'sons of strength' or 'valiant men'. 'elef oo-shvah-may-ot' means 'one thousand and seven hundred'. 'p'-koo-dat yis-rah-el' means 'the command of Israel'. 'may-ay-ver la-yar-den' means 'beyond the Jordan'. 'mah-ah-rah-vah' means 'westward'. 'm'leh-khet yah-veh' means 'the work of Yahveh'. 'av-o-dat ha-meh-lech' means 'the service of the king'.
[1CH.26.31] To the Hebronite, Jeriah was the chief, to the Hebronite, to his descendants, to ancestral lineages, in the year forty, to the reign of David, they were sought out, and strong warriors were found among them in Jaazer of Gilead. [§]
lah-hev-ro-nee ye-ree-yah ha-rosh lah-hev-ro-nee l-tol-do-tav l-a-vo tahv bi-sh-nat ha-ar-bah-eem l-mal-khoot da-veed need-rash-oo va-yee-mah-tseh bah-hem gee-bo-ree khay-eel b-ya-ah-zeer geel-ahd.
This verse discusses the descendants of Hebron and their warriors who were sought out during the fortieth year of David’s reign. It describes a search for strong warriors among the descendants of Hebron, specifically in the area of Jaazer of Gilead. The names represent lineages and locations. ‘Ha-rosh’ means ‘the head’ or ‘the chief.’ ‘L-tol-do-tav’ means ‘to his generations’ or ‘to his descendants.’ ‘L-avo’ means ‘to fathers,’ understood here as ancestral lineages.
[1CH.26.32] And his brothers, capable men, were two thousand five hundred heads of families, and David the king appointed them over the Reubenites and the Gadites and half the tribe of Manasseh to oversee all matters concerning the Gods and matters concerning the king. [§]
ve-echav bene-chayil alfayim u-shiva me'ot rashei ha-avot vayafkidem David ha-melech al-ha-Reuveni ve-ha-Gadi ve-chatzi shevet ha-Menasheh lechol dvar ha-Elohim u-dvar ha-melech.
This verse describes David, the king, appointing capable men from his family to oversee divisions of Israel. 'Echav' means brothers. 'Bene-chayil' means sons of valor or capable men. 'Rashei ha-avot' means heads of the fathers or family leaders. The verse specifies these men were appointed over the Reubenites, the Gadites, and half of the tribe of Manasseh. They were responsible for matters concerning the Gods and matters concerning the king.
1CH.27
[1CH.27.1] Now the children of Israel, according to their numbers, the heads of the fathers, and the commanders of the thousands and the hundreds, and their officers, who served the king in all matters of the divisions, both incoming and outgoing, month by month for all the months of the year, one division was twenty-four thousand. [§]
u’v’nei yisrael l’misparam rashei ha’avot v’sarei ha’alafim v’ha’me’ot v’shotreihem ha’meshar’tim et-hammelech l’chol d’var hamachl’kot haba’a v’hayotze chodesh b’chodesh l’chol chad’shei hashanah hamachl’ket ha’achat esrim v’arba’ah elef.
This verse details the organization of the Israelites for service to the king. It describes the heads of the fathers, the commanders of the thousands and hundreds, and their officers, who served the king in all matters relating to incoming and outgoing affairs, month by month throughout the year. Specifically, it states that one division numbered 24,000.
[1CH.27.2] Concerning the first allotment, in the first month, Yashav'am son of Zavdi'el was settled, and concerning his allotment were twenty-four thousand. [§]
al hamachloqet harishona lachodesh harishon yashav'am ben-zavdi'el ve'al machluqto esrim ve'arba'ah elef.
This verse discusses the first division or allotment, in the first month, that was given to Yashav'am, son of Zavdi'el. It also states the number of men assigned to his allotment - twenty-four thousand.
[1CH.27.3] From the sons of Peretz was the first to all commanders of the armies for the first month. [§]
min-bə-nei-fe-retz ha-rosh le-khal-sa-rei ha-tsə-va-ot la-hodesh ha-ri-shon.
This verse lists the first in a rotation of military duties. 'Min' means 'from'. 'Bə-nei' means 'sons of'. 'Peretz' is a proper noun, a person's name. 'Ha-rosh' means 'the head' or 'the first'. 'Le-khal' means 'to all'. 'Sa-rei' means 'commanders'. 'Ha-tsə-va-ot' means 'of the armies'. 'La-hodesh' means 'to the month'. 'Ha-ri-shon' means 'the first'. Therefore, the verse indicates who was first in the rotation for military duties in the first month.
[1CH.27.4] And concerning the division of the second month, my uncle and his division, and the portions of the leader, and concerning his division, twenty-four thousand. [§]
ve'al machaloket ha-chodesh ha-sheni dodai ha-achochi u-machalukto u-miklot ha-nagid ve'al machalukto esrim ve'arba'a alef.
This verse discusses a division or allotment related to the second month. "Dodai" refers to your uncle. "Miklot" refers to portions or allotments. "Nagid" is a leader or prince. The verse specifies an allotment of twenty-four thousand.
[1CH.27.5] The captain of the army for the third month was B’naiyahu, son of Yehoyada, the priest, chief, and concerning his division, twenty four thousand. [§]
Sar haTsava haShlishi laChodesh haShlishi, B’naiyahu ben-Yehoyada haKohen rosh, v’al machalukhto esrim v’arba’a elef.
This verse details the third captain of the division for the third month. 'Sar' means captain or ruler. 'haTsava' means 'of the army' or 'of the host'. 'haShlishi' means 'the third'. 'laChodesh' means 'for the month'. 'B’naiyahu' is a proper name, 'son of Yehoyada'. 'haKohen' means 'the priest'. 'rosh' means 'head' or 'chief'. 'v’al' means 'and over' or 'and concerning'. 'machalukhto' means 'his division'. 'esrim v’arba’a elef' means 'twenty four thousand'.
[1CH.27.6] He, Benayah, was a mighty warrior of the Thirty and over the Thirty, and his portion was Amizabad, his son. [§]
hu benayahu gibor hashloshim ve'al hashloshim umahalkuto amizabad beno.
This verse describes a man named Benayah, son of Jehoiada, who was a mighty warrior among the Thirty. It also states that his portion (or inheritance) was Amizabad, his son. The structure is fairly straightforward, listing family relations and a descriptor of Benayah’s strength.
[1CH.27.7] On the fourth of the fourth month, God made Joab, my brother, and Zabadiah his son do this. Twenty-four thousand were levied on his dispute. [§]
ha-re-vee-ee la-kho-desh ha-re-vee-ee a-sah-el a-khee yo-av oo-zevadyah beno akh-arav ve-al ma-kha-look-toh es-rim ve-ar-bah a-lef.
This verse describes a levy or tax imposed by 'God' (El) through the agency of Joab and his son Zabadiah. 'The fourth' likely refers to a specific district or region. 'Machloktoh' means 'his dispute' or 'his division' and refers to the area being taxed. 'Alef' refers to a unit of measurement, specifically a thousand.
[1CH.27.8] It was the fifth of the month, the fifth, the leader of Shamhut of the rising, and concerning his allotment, twenty and four thousand. [§]
ha-chamishi la-chodesh ha-chamishi, ha-sar shamhut ha-yizrach, ve-al machalukto esrim ve-arba’a alef.
This verse details a portion assigned to a family group. ‘ha-chamishi’ means ‘the fifth.’ ‘la-chodesh’ means ‘of the month.’ ‘ha-sar’ means ‘the prince’ or ‘the leader.’ ‘shamhut’ is a proper noun, a family name. ‘ha-yizrach’ means ‘the rising’ or ‘the east.’ ‘ve-al’ means ‘and upon’ or ‘and concerning.’ ‘machalukto’ means ‘his allotment’ or ‘his portion.’ ‘esrim ve-arba’a alef’ means ‘twenty and four thousand.’
[1CH.27.9] The sixth, to the sixth month, Ira son of Ikeysh the Tequ'i, and concerning his division, twenty four thousand. [§]
ha-shishi la-hodesh ha-shishi Ira ben-ikeysh ha-tequ'i ve-al mahalukhto esrim ve-arba'a alef.
This verse details a census assignment. 'ha-shishi' means 'the sixth'. 'la-hodesh' means 'to the month'. 'ben' means 'son of'. 've-al' means 'and concerning'. 'mahalukhto' means 'his division'. 'esrim ve-arba'a alef' means 'twenty four thousand'.
[1CH.27.10] On the seventh of the seventh month, a descendant named 'the unnamed one' of the children of Ephraim, and over his portion, twenty four thousand. [§]
ha-shvi-ee la-chodesh ha-shvi-ee che-letz ha-peloni min-bnei ef-raim ve-al mach-luk-to es-rim ve-ar-ba-ah alef.
This verse discusses a census taken in the seventh month. It specifies that a man named 'the unnamed one' from the tribe of Ephraim was responsible for the census, and details the number counted under his jurisdiction. 'Alef' is a unit of measurement, often translated as 'thousand'. The word 'machalukto' denotes the area or portion assigned to him for the census.
[1CH.27.11] On the eighth of the eighth month, the gathering of the appointed one was toward the sunrise, and regarding his division, twenty-four thousand Gods. [§]
Ha-shmini lachodesh ha-shmini sivchai ha-chushati la-zarchi ve-al machalukto esrim ve-arba’a alef.
This verse describes a gathering or assembly. 'Ha-shmini' means 'the eighth'. 'Lachodesh' means 'of the month'. So, 'ha-shmini lachodesh ha-shmini' means 'the eighth of the eighth month'. 'Sivchai' seems to be a reference to a type of gathering or assembly, likely relating to a tribal or societal event. 'Ha-chushati' is an adjective likely describing the nature of the gathering, and 'la-zarchi' is a locative phrase meaning 'to the sunrise' or 'towards the east', potentially indicating the direction of the gathering. 'Ve-al machalukto' means 'and regarding his division' or 'and concerning his portion'. 'Esrim ve-arba’a alef' means 'twenty and four thousand', which is 24,000.
[1CH.27.12] On the ninth of the ninth month, Aviezer the Anathothite was assigned to the son of my right hand, and upon his division, twenty four thousand. [§]
hatshii'ee lahodesh hatshii'ee aviezer ha'anotitee laben yiminee ve'al machalukto esrim ve'arba'a elef.
This verse details a census assignment. 'hatshii'ee' means 'the ninth'. 'lahodesh' means 'of the month'. 'aviezer' is a personal name. 'ha'anotitee' means 'the Anathothite'. 'laben' means 'to the son'. 'yiminee' means 'my right hand', and is a title. 've'al' means 'and upon'. 'machalukto' means 'his division'. 'esrim ve'arba'a elef' means 'twenty and four thousand'. This refers to the number of men assigned to the division.
[1CH.27.13] The tenth, to the month the tenth, the early drippings to my flowering. And upon his allotment, twenty and four thousand. [§]
ha'ashiri lachodesh ha'ashiri, maharei hanntofati lazarchi. Ve'al machalukto esrim ve'arba'a alef.
This verse describes a contribution made during the tenth month. 'Ha'ashiri' means 'the tenth'. 'Lachodesh' means 'to the month'. 'Maharei' means 'the early'. 'Hannntofati' means 'the dripping'. 'Lazarchi' means 'to my flowering'. 'Ve'al' means 'and upon'. 'Machalukto' means 'his division' or 'his allotment'. 'Esrim ve'arba'a alef' means 'twenty and four thousand'.
[1CH.27.14] On the twelfth day of the twelfth month, B'naya the census taker took a census of the people of Ephraim, and concerning their portion, there were twenty four thousand. [§]
Ashte-asar le-ashte-asar ha-hodesh be-naya ha-pir'atoni min-benei efraim ve-al machalukto esrim ve-arba'a alef.
This verse describes a census taken on the twelfth day of the twelfth month. "Ashte-asar" means twelve. "Hodesh" means month. "B'naya" is a proper name, translated as 'B'naya'. "Ha-pir'atoni" refers to the person taking the census, and is translated as 'the census taker'. "B'nei efraim" means 'sons of Ephraim', translated as 'the people of Ephraim'. "Machalukto" refers to the portion or district. "Esrim ve-arba'a alef" means twenty four thousand.
[1CH.27.15] The twelfth, for the second twelfth of the month, was Heldai the Netophathite for Ethaniel. And concerning his division, there were twenty-four thousand. [§]
ha-shneem asar li-shneem asar ha-hodesh heldai ha-netopati le-ataniel ve-al ma-ha-luk-to esrim ve-arba-ah alef.
This verse describes the duty assignment for the tribe of Naphtali in the rotation of temple duties. "The twelfth for the second twelfth of the month" refers to the time period assigned to the tribe. The names listed are the leaders responsible for their allotted duties. "Alef" here refers to a unit of measurement, representing a thousand.
[1CH.27.16] And upon the tribes of Israel, to Reuben a leader, Eli'ezer son of Zichri; to the Shalamites, Shfat'yahu son of Ma'acha. [§]
ve'al shivtei Yisra'el laRe'uveni nagid Eli'ezer ben-Zichri shalashme'oni Shfat'yahu ben-Ma'acha.
This verse discusses leaders assigned to the tribes of Israel. 've'al' means 'and upon'. 'shivtei' means 'tribes of'. 'Yisra'el' is the name Israel. 'laRe'uveni' means 'to Reuben'. 'nagid' means 'leader'. 'Eli'ezer' is a personal name. 'ben-Zichri' means 'son of Zichri'. 'shalashme'oni' means 'of the Shalamites'. 'Shfat'yahu' is a personal name. 'ben-Ma'acha' means 'son of Ma'acha'.
[1CH.27.17] To Levi, Hashabyah son of Qemu'el, to Aaron, Zadok. [§]
lǝlēvî ḥašǎḇyāh ben-qəmûʾēl lǝʾāhărôn ṣādôq.
This verse lists individuals and their lineage. 'lǝlēvî' means 'to Levi'. 'ḥašǎḇyāh' is a proper name, meaning 'he calculates' or 'the calculator'. 'ben-qəmûʾēl' means 'son of Qemu'el'. 'lǝʾāhărôn' means 'to Aaron'. 'ṣādôq' is a proper name, meaning 'just' or 'righteous'. The verse essentially states who is associated with Levi and Aaron, listing individuals by name and parentage.
[1CH.27.18] To Judah, Elihu from the brothers of David; to Issachar, Omri, son of Mikhael. [§]
li-ye-hoo-dah eh-lee-hoo may-ah-hay dav-eed le-yee-sah-khar o-mer-ree ben-mee-kah-el
This verse lists individuals and their familial connections. "li" means "to". "Yehudah" is a personal name. "Elihu" is a personal name. "me-ah-hay" means "from brothers of". "David" is a personal name. "le" means "to". "Yissachar" is a personal name. "Omri" is a personal name. "ben" means "son of". "Mikhael" is a personal name.
[1CH.27.19] To Zebulun, Yishma'yahu son of Obadiah. To Naphtali, Yerimot son of Azriel. [§]
Lizbulun yishma'yahu ben-'ovadyahu lenaftali yerimot ben-'azri'el.
This verse lists the names of individuals associated with the tribes of Zebulun and Naphtali. 'Lizbulun' means 'to Zebulun'. 'yishma'yahu' is a personal name, likely meaning 'God hears'. 'ben-'ovadyahu' means 'son of Obadiah'. 'lenaftali' means 'to Naphtali'. 'yerimot' is another personal name. 'ben-'azri'el' means 'son of Azriel'.
[1CH.27.20] To the sons of Ephraim, Hoshea son of Azaz'yahu. To half the tribe of Manasseh, Yoel son of Pedayahhu. [§]
livnei efraim hoshea ben azaz'yahu lachatsi shevet menashe yoel ben pedayahhu.
This verse lists the leaders of certain Israelite tribes for a census. "livnei" means "to the sons of". "efraim" is the name of a tribe, Ephraim. "hoshea" is a personal name. "ben" means "son of". "azaz'yahu" is a personal name. "lachatsi" means "to half". "shevet" means "tribe". "menashe" is the name of a tribe, Manasseh. "yoel" is a personal name. "pedayahhu" is a personal name.
[1CH.27.21] To the half-tribe of Manasseh, Gilead: Yido, son of Zekharyahu; Selvinyamin, son of Avner. [§]
lakhatsi hammenashe gilada yido ben-zekharyahu selvinyamin yaashiel ben-avner
This verse lists individuals associated with the half-tribe of Manasseh, specifically Gilead. 'Lakhatsi' refers to the half-tribe. 'Yido' is a personal name, son of Zekharyahu. 'Selvinyamin' is another personal name, and 'Yaashiel' is his father, Avner.
[1CH.27.22] To judge, helped by God, son of God has compassion, these are the leaders of the tribes of Israel. [§]
Leh-dahn ah-zah-reh-el ben-yeh-roh-ham eh-leh sah-reh-ee shiv-tay yis-rah-el.
This verse lists the leaders of the tribes of Israel. 'Leh-dahn' is a name, likely meaning 'to judge'. 'Ah-zah-reh-el' is a name, meaning 'helped by God'. 'Ben' means 'son of'. 'Yeh-roh-ham' is a name, meaning 'God has compassion'. 'Eh-leh' means 'these'. 'Sah-reh-ee' means 'leaders/princes'. 'Shiv-tay' means 'tribes of'. 'Yis-rah-el' is the name Israel.
[1CH.27.23] And David did not take a count of them, of those twenty years old and younger, for Yahveh had said to increase the people of Israel like the stars of the heavens. [§]
ve-lo-na-sa David mis-pe-ram le-me-ben es-rim sha-na u-le-ma-ta ki amar Yahveh le-har-bot et Yis-ra-el ke-kokh-vei ha-sha-ma-yim.
This verse describes David not taking a census of the people because Yahveh had told him that he would greatly increase the people of Israel, as numerous as the stars of the heavens. 'Misparam' refers to their number or count. 'Le-me-ben esrim shanah u-le-mata' means 'from a boy of twenty years and down', or generally 'those twenty years old and younger'. 'Le-harbot' means 'to increase' or 'to multiply'.
[1CH.27.24] Yoav, son of Tzruyah, commenced the counting, but did not complete it. And it came to pass through this that anger fell upon Israel, and the total did not increase in the records of the days for King David. [§]
Yoav ben-Tzruyah hechel limonot v'lo kila v'hi bizot ketzef al-Yisrael v'lo alah hamispar b'mispar divrei-hayamim lamellech David.
Yoav, son of Tzruyah, began to count, and did not finish. And it happened because of this that wrath came upon Israel, and the number did not ascend in the number of the chronicles to King David.
[1CH.27.25] And over the treasures of the king was Azmavet son of Adi'el, Su'al the treasurer in the field, in the cities and in the villages and in the towers, Yehonatan son of Uzziyahu. [§]
ve'al otzarot hammelech azmavet ben-adi'el su'al ha'otzarot bassadeh be'arim u'vachfarim u'bamigdalot yehonatan ben-uzziyahu.
This verse describes individuals appointed over the king's treasures. 'Otzarot' means treasures. 'Hammelech' means the king. 'Ben-' means son of. 'Su'al' is a title, likely 'governor' or 'official'. 'Bassadeh' means 'in the field', referring to rural areas. 'Be'arim' means 'in the cities', 'bachfarim' means 'in the villages' and 'bamigdalot' means 'in the towers'.
[1CH.27.26] And upon those who do the work of the field, for the service of the land, is my helper, son of Keluv. [§]
ve'al ose'i mele'chet hasadeh la'avodat ha'adamah ezri ben-keluv.
This verse discusses those who work the fields and their relation to a helper named Ben-Keluv. 've'al' means 'and upon/over'. 'ose'i' is the plural of 'one who does/makes', so 'those who do'. 'mele'chet' means 'work/craft/business'. 'hasadeh' means 'the field'. 'la'avodat' means 'for the service of'. 'ha'adamah' means 'the land/earth'. 'ezri' means 'my helper'. 'ben-keluv' means 'son of Keluv', likely a person’s name.
[1CH.27.27] And over the vineyards was Shimei of Ramah, and over the vineyards, to the wine storage places, was Zavdi of Shiphmi. [§]
ve'al-hakkeramim shimmei haramati ve'al shebakkeramim le'otzarot hayayin zavdi hashpemi.
This verse lists individuals overseeing vineyards and wine storage. 'Ve'al' means 'and over'. 'Hakkeramim' means 'the vineyards'. 'Shimmei' is a proper name, likely 'Shimei'. 'Haramati' is a proper name, meaning 'of the heights' or 'of Ramah'. 'Shebakkeramim' means 'in the vineyards'. 'Le'otzarot' means 'to the treasuries' or 'to the storage places'. 'Hayayin' means 'of the wine'. 'Zavdi' is a proper name. 'Hashhpemi' is a proper name, potentially meaning 'of Shiphmi'.
[1CH.27.28] And concerning the olives and the sycamore trees which are in the lowland, Ba-al hanan the Gederaite is overseeing the oil reserves, Yoash. [§]
ve-al-ha-zeitim ve-ha-shikmim asher ba-shfeelah, ba-al hanan ha-gederi su-al-otzrot ha-shemen yoash.
This verse describes a man named Yoash who is overseeing the oil reserves in the lowland region, specifically relating to olive and sycamore trees. "Ba-al hanan" is a proper name meaning "possessor of grace" or "gracious lord". "Ha-gederi" means "the Gederaite", indicating his origin or residence. "Su-al-otzrot" means "on account of the reserves".
[1CH.27.29] And upon the livestock, the herdsmen in Sharon, are the judgments of the Sharonite. And upon the livestock in the valleys, judged Ben-Adlai. [§]
ve-al-ha-ba-kar ha-ro-im ba-sha-ron shit-rai ha-sha-ro-ni ve-al-ha-ba-kar ba-a-ma-kim sha-fat ben-ad-lai.
This verse describes Yahveh judging between the herdsmen of Sharon and the herdsmen of the valleys. 'Ba-kar' refers to livestock or herds. 'Ro-im' means shepherds or herdsmen. 'Sha-ron' is a coastal plain in ancient Israel. 'A-ma-kim' means valleys or lowlands. 'Sha-fat' means judged. 'Ben-ad-lai' is a proper noun, likely referring to a person or place related to justice.
[1CH.27.30] And over the camels, the Ishmaelite will lead, and over the donkeys, the Meronothites will lead. [§]
ve'al-hag'malim ovil hayishma'eli ve'al-ha'atonot yech'dyahu hameronoti.
This verse describes who will lead the different types of animals. 've'al' means 'and upon/over'. 'hag'malim' is 'the camels'. 'ovil' means 'will lead'. 'hayishma'eli' is 'the Ishmaelite'. 'ha'atonot' is 'the donkeys'. 'yech'dyahu' means 'will lead'. 'hameronoti' is 'the Meronothites'.
[1CH.27.31] And upon the flock will drive the Hagrite, all these chiefs of the property which belong to King David. [§]
ve-al-ha-tson yaziz ha-hagri kol-elleh sarei ha-rechush asher la-melech David.
This verse discusses those who tend to the livestock. 'Ve-al' means 'and upon'. 'Ha-tson' means 'the flock'. 'Yaziz' means 'will move/drive'. 'Ha-hagri' means 'the Hagrite'. 'Kol-elleh' means 'all these'. 'Sarei' means 'chiefs/officers'. 'Ha-rechush' means 'the property/wealth'. 'Asher' means 'which belong to'. 'La-melech David' means 'to King David'.
[1CH.27.32] And Jonathan, the friend of David, was a counselor, an insightful man and a scribe. And Hiel, son of Hakmoni, was with the sons of the king. [§]
vee-ho-na-tan dod-da-veed yo-etz, ish-me-veen v’so-fer hu; vee-chi-el ben-chak-mo-nee im-b’nei ha-me-lech.
This verse identifies Jonathan as a friend of David, a counselor, an insightful man, and a scribe. It also mentions Hiel, son of Hakmoni, being with the king's sons. 'Dod' literally means 'beloved' or 'friend'. 'Yoetz' means counselor or advisor. 'Ish-meveen' means insightful man. 'Sofer' means scribe. 'Ben' means son. 'Ha-melech' means the king.
[1CH.27.33] And Achitofel was advisor to the king, and Suchushai the Archite was companion of the king. [§]
va-achitofel yoetz lammelech suchushai ha-archi re'a hammelech
This verse introduces two advisors to the king. 'Achitofel' is a proper name, and 'yoetz' means 'advisor'. 'Lammelech' means 'to the king'. 'Suchushai' is another proper name, 'ha-archi' is 'the Archite', indicating origin or family, and 're'a' means 'friend' or 'companion' and 'hammelech' means 'the king'.
[1CH.27.34] And after Achitofel, Yevo'adaya son of Benayah, and Evyatar, and the army chief to the king, Yo'av. [§]
ve'acharei achitofel yevo'adaya ben-benayahu ve'evyatar vesar-tzava lammelech yo'av.
This verse lists individuals who served as advisors or officials to the king. 'Achitofel' is a proper name. 'Yevo'adaya' is a proper name meaning 'Yahveh knows'. 'Ben-benayahu' means 'son of Benayah'. 'Evyatar' is a proper name. 'Sar-tzava' means 'army chief'. 'Lammelech' means 'to the king'. 'Yo'av' is a proper name.
1CH.28
[1CH.28.1] And David gathered all the leaders of Israel – the leaders of the tribes, and the leaders of the divisions serving the king, and the leaders of thousands and the leaders of hundreds, and the leaders of all the property and livestock belonging to the king and to his sons, with the eunuchs and the heroes, and to every hero of valor – to Jerusalem. [§]
vayakhel david et kol sarei yisrael sarei hashevatim vesarei hamahalkot hamshar'tim et hammelech vesarei ha'alafim vesarei hame'ot vesarei kol rekhush umikneh lammelech ulevanav im ha'sarisim vehagibborim ul'kol gibbor khayil el yerushalayim.
This verse describes David gathering all the leaders of Israel. It details various levels of leadership – tribal chiefs, division commanders, officials serving the king, commanders of thousands and hundreds, and those in charge of the king’s property and livestock. It also includes eunuchs, heroes, and every valiant warrior, all assembled in Jerusalem.
[1CH.28.2] And King David rose to his feet and said, "Hear me, my brothers and my people. I am with my heart to build a house of rest for the Ark of the Covenant of Yahveh and for the resting of the feet of the Gods, and I have prepared to build." [§]
Va-ya-kom Da-vid ha-me-lech al-rag-lav, va-yo-mer shma-u-ni a-chai v’am-i, ani im-lev-avi liv-not beit menu-chah la-aron brit-Yahveh v’la-hadom rag-lei Eloheinu, va-he-chi-noti liv-not.
This verse describes King David rising to his feet and addressing his brothers and people. He states his heart’s desire to build a resting place for the Ark of the Covenant of Yahveh, and a place where the feet of the Gods may rest. He has prepared to build.
[1CH.28.3] And the Gods said to me, "Do not build a house for my name, because you are a man of war and have shed blood." [§]
vee-ha-elohim amar lee lo-teevneh bayit leeshmee kee eesh milchamot atah ve-damim shafachtah.
This verse comes from 2 Samuel 7:5. It details God's communication to David regarding building a house (temple) for God's name. 'Elohim' is plural, referring to the Gods. The verse states that God told David not to build the house, because David is a man of war and has shed blood.
[1CH.28.4] And Yahveh, the Gods of Israel, chose me from all my father’s house to be king over Israel forever, because in Judah Yahveh chose a leader, and in the house of Judah, my father’s house, and among the sons of my father, Yahveh desired me to reign over all Israel. [§]
Va-yiv-char Yahveh Elohim Yis-ra-el bee mee-kol beit-a-vee lee-hyot le-me-lech al Yis-ra-el le-o-lam kee bee-hoo-dah bah-char le-na-geed oo-vee-beit Yeh-oo-dah beit a-vee oo-vee-bnei a-vee bee ra-tsah le-ham-leekh al kol Yis-ra-el.
This verse details God’s choosing of David to be king over Israel. It emphasizes that this selection was from among all the families of his father, and specifically from the tribe of Judah and his own family line. It highlights God's preference and willingness to make David king over all Israel.
[1CH.28.5] And from all my sons, because many sons Yahveh has given to me, and Yahveh has chosen Solomon, my son, to sit upon the throne of the kingdom of Yahveh over Israel. [§]
u mikhal-banay ki rabim banim natan li Yahveh vayivkhar bishlomo beni lashevet al-kisse malchut Yahveh al-yisrael.
This verse describes a situation where the speaker has been blessed with many children, and Yahveh has chosen Solomon, the speaker's son, to sit upon the throne of Yahveh over Israel. The phrase 'bnei' means 'sons'. 'Kisse' means 'throne'. 'Malchut' means 'kingdom'. 'Yisrael' refers to the nation of Israel. The use of 'Yahveh' indicates a specific and personal naming of the Divine.
[1CH.28.6] And he said to me, "Solomon, your son, is the one who will build my house and my courts, for I have chosen him for myself as a son, and I will be to him as a father." [§]
Va-yo-mer lee shlo-mo bin-cha hu yi-veneh be-tee va-cha-tze-ro-tai ki-va-char-tee vo lee le-ben va-a-nee eh-yeh-loo le-av.
This verse is a divine declaration concerning Solomon. It states that Solomon, the speaker’s son, will build the speaker’s house and courts because the speaker has chosen him as a son, and the speaker will be as a father to him. The speaker is understood to be God.
[1CH.28.7] I have prepared His kingdom until forever, if he strengthens himself to do My commandments and My judgments as this day. [§]
vahekhinotiy et-malkhuto ad-leolam im-yekhezak laasot mitzvotay umishpatay kayom hazeh.
This verse describes a conditional promise regarding God’s kingdom. “Vahekhinotiy” means “I have prepared”. “Et-malkhuto” means “His kingdom”. “Ad-leolam” means “until forever”. “Im-yekhezak” means “if he strengthens”. “Laasot” means “to do”. “Mitzvotay” means “My commandments”. “Umishpatay” means “and My judgments”. “Kayom hazeh” means “like this day.” The verse is structured with a conditional statement - the kingdom will endure if certain conditions are met.
[1CH.28.8] And now, before the eyes of all Israel, the assembly of Yahveh, and in the ears of our Gods, guard and seek out all the commands of Yahveh, our Gods, in order that you may inherit the good land and cause your children to inherit it after you, forever. [§]
ve'atah le'einei kol-yisra'el kehal-yahveh u've'oznei eloheinu shimru ve'dershu kol-mitzvot yahveh eloheichem lema'an tirshu et-ha'aretz ha'tova ve'hinchaltem livneichem achareichem ad-olam.
This verse is addressed to all of Israel, urging them to observe and seek out all of the commands of Yahveh, the Gods. The purpose of doing so is to inherit the good land and pass it on to their children forever. 've'atah' means 'and now', 'le'einei' means 'before the eyes of', 'kehal' means 'assembly', 'u've'oznei' means 'and in the ears of', 'shimru' means 'guard', 've'dershu' means 'and seek', 'kol-mitzvot' means 'all commands', 'lema'an' means 'in order that', 'tirshu' means 'you inherit', 'et-ha'aretz ha'tova' means 'the good land', 've'hinchaltem' means 'and you cause to inherit', 'livneichem' means 'to your children', 'achareichem' means 'after you', and 'ad-olam' means 'forever'.
[1CH.28.9] And you, Solomon, my son, know the Gods of your father and serve them with a whole heart and a willing soul, because Yahveh searches all hearts and understands every inclination of thought. If you seek them, they will be found by you, and if you abandon them, they will forsake you forever. [§]
ve-ata shlomo-beni da'a et-elohei aviha ve'avdehuhu be-lev shalem u-vene-fesh khafetza ki kol-levavot doresh Yahveh ve-kol-yetzer machashavot mevin im-tidreshhenu yimmatzea lach ve-im-ta'azvennu yaznichach l'ad.
This verse is addressed to Solomon, the son of David. It urges Solomon to know the Gods of his father and to serve them with a whole heart and a willing soul. It explains that Yahveh searches all hearts and understands every inclination of thought. If one seeks Yahveh, they will find them, but if one abandons them, they will be forsaken forever.
[1CH.28.10] Behold now, for Yahveh has chosen you to build a house for the sanctuary, and do! [§]
re'eh ah-tah kee-yeh-vah-veh bah-khar beekh lee-veen-note-bah-yeet la-meek-dash kha-zak va-ah-seh
The verse begins with an address, “Behold now”. It continues with “for Yahveh has chosen you”. The phrase “to build a house” follows, clarifying the purpose of this choosing. The house is “for the sanctuary”. The verse concludes with an imperative, “and do!”.
[1CH.28.11] And David gave to Solomon his son the plan of the hall and his houses, his treasuries, his upper rooms, his inner rooms, and the house of atonement. [§]
va-yit-ten da-veed li-shlo-mo ben-o et-tab-neet ha-o-lam ve-et-ba-ta-v he-gav-na-zav-o ve-a-li-yo-tav ve-cha-da-rav ha-pe-ni-mim u-veit ha-kap-po-ret.
This verse describes David giving plans and structures to his son Solomon. 'David' is a proper noun, meaning 'beloved.' 'Solomon' is a proper noun, meaning 'peace.' 'Tabnit' means 'form' or 'plan.' 'Ha-ulam' means 'the hall.' 'Batav' means 'his houses.' 'Gav-na-zav' means 'his treasuries.' 'Aliyotav' means 'his upper rooms.' 'Chadrav' means 'his rooms.' 'Ha-penimim' means 'the inner ones.' 'Veit ha-kaporet' means 'the house of atonement.' The 'et' particles indicate a definite direct object.
[1CH.28.12] And the pattern of everything that was in the spirit with him was for the courts of the house of Yahveh, and for all the chambers around, for the treasuries of the house of the Gods and for the treasuries of the holy things. [§]
v'tavnit kol asher hayah baruach imo l'chatzrot beit-Yahveh ul'chol-ha'leshachot saviv l'otzarot beit ha'Elohim ul'otzarot ha'kadoshim.
This verse describes the pattern of everything that was in the spirit with him – referring to King David – for the courts of the house of Yahveh, and for all the chambers around, for the treasuries of the house of the Gods and for the treasuries of the holy things.
[1CH.28.13] And for the divisions of the priests and the Levites, and for all the work of service in the house of Yahveh, and for all the tools of service in the house of Yahveh. [§]
u-le-mach-le-kot ha-ko-ha-nim ve-ha-le-vim u-le-kol-me-lech-et avo-dat beit-Yahveh u-le-kol-klei avo-dat beit-Yahveh.
This verse discusses allocations for the priestly divisions, the Levites, and all the work of the house of Yahveh, including all the tools used in the service of the house of Yahveh. 'Mach-le-kot' means 'divisions' or 'shares'. 'Ko-ha-nim' refers to the priests. 'Le-vim' refers to the Levites. 'Me-lech-et' means 'work' or 'service'. 'Avo-dat' means 'service' or 'work'. 'Klei' means 'tools' or 'vessels'. 'Beit-Yahveh' means 'the house of Yahveh'.
[1CH.28.14] To the gold by weight, to the gold for all the instruments of service and work. To all the instruments of silver by weight, for all the instruments of service and work. [§]
lazahav bamishqal lazahav lechol-klei avodah va'avodah lechol klei hakesef bmishqal lechol-klei avodah va'avodah.
This verse details a weighing of gold and silver instruments used in service. 'Lazahav' means 'to the gold' or 'for the gold'. 'Bamishqal' means 'by weight' or 'in weight'. 'Lechol-klei' means 'to all the instruments'. 'Avodah' means 'service' or 'work'. 'Hakesef' means 'of the silver'. The repetition emphasizes the thoroughness of the accounting.
[1CH.28.15] And the weight for the golden lampstands and their lamps was gold, by the weight of a lampstand and a lampstand and their lamps. And for the silver lampstands by weight for a lampstand and their lamps, according to the workmanship of a lampstand and a lampstand. [§]
u-mishqal li-menorot ha-zahav ve-nerotehem zahav be-mishqal-menorah u-menorah ve-neroteha ve-li-menorot ha-kesef be-mishqal li-menorah ve-neroteha ka-avodat menorah u-menorah.
This verse details the weight of the golden and silver menorahs (lampstands) and their lamps. 'Mishqal' means weight, 'menorah' is lampstand, 'zahav' is gold, 'kesef' is silver, and 'nerotehem' means their lamps or lights. The verse repeats the measurement in terms of the weight of a single menorah and its lamps.
[1CH.28.16] And the gold by weight for the tables that are set out, table and table, and silver for the silver tables. [§]
ve-et-haz-zah-hav mish-kal le-shul-cha-not ha-ma-a-rech-et le-shul-chan ve-shul-chan ve-kesef le-shul-cha-not ha-kas-ef.
This verse details the weight of gold and silver used for the tables. 'Zahav' means gold, 'mishkal' means weight, 'shulchanot' means tables, 'ma'arechet' means arranged or set out, and 'kesef' means silver. The repetition of 'shulchan' (table) emphasizes the multiple tables being described.
[1CH.28.17] And the forks, and the sprinkling vessels, and the bowls were pure gold. And for the forks of the gold, by weight for a fork and a fork, and for the forks of the silver by weight for a fork and a fork. [§]
vehammizlagot vehammizrakot vehakkesatot zahav tahor velichforei hazahav bemishqal lichfor uchefhor velichforei hakesef bemishqal lichfor uchefhor.
This verse describes the forks, sprinkling vessels, and bowls which are made of pure gold and silver. It details the weight measurements for each of these items.
[1CH.28.18] And for the altar of incense, refined gold by weight, and for the form of the chariot, the cherubim, gold to spread out and cover over the ark of the covenant of Yahveh. [§]
u-le-miz-bach ha-k'tor-et za-hav m'zu-kak ba-mish-kal u-le-tav-neet ha-mer-kah-vah ha-k'ru-vim za-hav l'for-seem v'soch-kim al-aron b'rit-Yahveh.
This verse describes the gold used for the altar of incense and the cherubim on the ark of the covenant. 'Mizbach' means altar, 'k'tor-et' means incense, 'za-hav' means gold, 'm'zu-kak' means refined, 'mish-kal' means weight, 'tav-neet' means form or pattern, 'mer-kah-vah' means chariot, 'k'ru-vim' is the plural of cherub, 'for-seem' means spread out, 'soch-kim' means covering, 'aron' means ark, and 'brit-Yahveh' means the covenant of Yahveh.
[1CH.28.19] Everything is written by the hand of Yahveh upon me, and all the works of the pattern are understood. [§]
hakol bikhtav miyad Yahveh alai hishkil kol malakhot hatavnit.
This verse states that everything is written by the hand of Yahveh upon me, and that all the works of the pattern are understood. 'hakol' means 'everything'. 'bikhtav' means 'in writing'. 'miyad' means 'by the hand of'. 'Yahveh' is the proper name of God. 'alai' means 'upon me'. 'hishkil' means 'understood'. 'kol' means 'all'. 'malakhot' means 'works'. 'hatavnit' means 'the pattern'.
[1CH.28.20] And David said to Solomon his son, “Be strong and be courageous, and do it. Do not fear and do not be dismayed, for Yahveh, the Gods, my Gods are with you. He will not forsake you, and He will not abandon you, until you have finished all the work of serving the house of Yahveh.” [§]
Va-yo-mer Da-vid li-Shlo-mo be-no chazak ve-ematz va-aseh al-ti-ra ve-al techat ki Yahveh Elohim Elohay im-mach lo yar-pe-cha ve-lo ya-az-ve-cha ad-li-ch-lot kol-me-le-chet avo-dat beit-Yahveh.
This verse contains instructions from King David to his son Solomon. It encourages strength, courage, and diligence in completing the work of building the temple. The names of God used here are 'Yahveh' (YHVH) and 'Elohim' (plural). 'Elohay' is a possessive form of Elohim, meaning 'My Gods'.
[1CH.28.21] And behold, the divisions of the priests and the Levites are for all the work of the house of the Gods, and with you in every task for every generous person with wisdom for every work, and the officials and all the people are for all your words. [§]
vehinneh makhleqot hakkohanim velleviyim lekhol avodat beit haeloheem veimmkha bekhol mela'khah lekhol nadiv bakhakhmah lekhol avodah vehassarim vekhol ha'am lekhol devaraykha.
This verse details the divisions of the priests and Levites for all the work of the house of the Gods, and with you in every task for every generous person with wisdom for every work, and the officials and all the people for all your words.
1CH.29
[1CH.29.1] And David the King said to all the assembly, “Solomon my son, the Gods have chosen one, a young and tender boy. And the work is great, for the temple is not for humankind, but for Yahveh, the Gods.” [§]
Va-yo-mer Da-vid Ha-me-lech le-chol Ha-kahal Shlo-mo be-ni echad bachar-bo Elohim na-ar va-rach ve-ha-mela-cha gedola ki lo le-adam ha-bira ki le-Yahveh Elohim.
This verse comes from 1 Chronicles 28:5. It details David, the King, speaking to the assembly about his son Solomon. David states that the Gods have chosen Solomon, a young and tender boy, for a great work. He explains that the temple is not for humankind, but for Yahveh, the Gods.
[1CH.29.2] And with all my strength, I prepared for the house of the Gods: gold for gold, and silver for silver, and copper for copper, iron for iron, and wood for wood, stones of shoham and fillings, stones of pukh and embroidery, and every precious stone and stones of shayish in abundance. [§]
u’kh’khol-khokhi hakhinotiy l’beit-eloheiy hazahav l’zahav v’hakhesef l’khesef v’han’khoshet l’n’khoshet habarzel labarzel v’ha’etzim la’etzim avnei-shoham u’milu’im avnei-pukh v’rikmah v’kol even yekar avnei-shayish larov.
This verse describes the preparations made for the building of the house of God. It details the materials that were gathered, specifying that gold was used for gold, silver for silver, copper for copper, iron for iron, wood for wood, and various precious stones and marble in abundance. The phrase 'larov' means 'in abundance' or 'greatly'.
[1CH.29.3] And further, in my willingness for the house of the Gods, I have a treasured possession: gold and silver. I gave to the house of the Gods more than all that I prepared for the holy house. [§]
ve'od bir'tzoti b'veit elohay yesh li segulah zahav vachessef natati l'veit elohay l'ma'alah mikol hachinoti l'veit hakodesh.
This verse describes a person dedicating valuable possessions to the house of God. "Ve'od" means 'and further' or 'moreover'. "Bir'tzoti" means 'in my willingness' or 'as I desired'. "Beit elohay" is the 'house of God'. "Yesh li" means 'I have'. "Segulah" refers to a treasured possession, a valuable thing. "Zahav vachessef" means 'gold and silver'. "Natati" means 'I gave'. "L'ma'alah mikol hachinoti" means 'more than all that I prepared'. "Beit hakodesh" means 'the holy house'.
[1CH.29.4] Three thousand talents of gold from the gold of Ophir and seven thousand talents of refined silver to overlay the walls of the houses. [§]
shlosh-et a-la-peem kee-keh-ree za-hav meez-za-hav o-feer vee-shiv-at a-la-peem kee-kar-kesef meez-za-kak la-too-ach kee-roht hab-ba-teem.
This verse details quantities of gold and silver used for a construction project, specifically for overlaying the walls of buildings. ‘Shloshet’ means three, ‘a-la-peem’ means thousands, ‘kee-keh-ree’ means talents (a unit of weight), ‘za-hav’ means gold, ‘mez-za-hav’ means of gold, ‘o-feer’ means Ophir (a region known for its gold), ‘vee’ means and, ‘shiv-at’ means seven, ‘kee-kar’ means talent, ‘kesef’ means silver, ‘meez-za-kak’ means refined, ‘la-too-ach’ means to overlay, ‘kee-roht’ means walls, ‘hab-ba-teem’ means the houses.
[1CH.29.5] For gold, for gold, and for silver, for silver, and for every work by the hand of craftsmen, and who volunteers to fill his hand today to Yahveh? [§]
lazahav lazahav velakesef lakesef ulekol-mela'khah beyad kharashim umi mitnadev lemalot yado hayom layahveh.
This verse describes individuals bringing offerings to Yahveh. 'Lazahav' means 'for gold,' and it is repeated for emphasis. 'Lakesef' means 'for silver.' 'Mela'khah' refers to work or craftsmanship, and 'beyad kharashim' specifies 'by the hand of craftsmen' – meaning offerings made with skillful artistry. 'Mitnadev' means 'who volunteers' or 'who offers willingly.' 'Yado' means 'his hand' – indicating a willing offering from one's own resources. 'Hayom' means 'today.' 'Layahveh' means 'to Yahveh.'
[1CH.29.6] And the chiefs of the fathers, and the chiefs of the tribes of Israel, and the chiefs of the thousands and the hundreds, and to the chiefs of the king's work, they volunteered. [§]
vayitnadvu sarei ha'avot vesarei shivtei yisrael vesarei ha'alafim vehameot ul'sarei melechet hammelech.
This verse describes those who volunteered contributions. 'Vayitnadvu' means 'and they volunteered'. 'Sarei' means 'chiefs' or 'leaders'. 'Ha'avot' means 'of the fathers'. 'Shivtei yisrael' means 'tribes of Israel'. 'Ha'alafim' means 'of the thousands'. 'Hameot' means 'of the hundreds'. 'Ul'sarei melechet hammelech' means 'and to the chiefs of the king's work'.
[1CH.29.7] And they gave for the service of the house of the Gods gold, five thousand kikkarim and adarkonim in abundance, and silver ten thousand kikkarim, and bronze in abundance and eight thousand kikkarim, and iron one hundred thousand kikkarim. [§]
va-yit-nu la-avod-at beit-ha-elo-him za-hav ki-ka-rim ha-me-shesh-te-a-la-fim va-a-dar-ko-nim rib-bo ve-kes-sef ki-ka-rim a-ser-et a-la-fim u-ne-ho-shet rib-bo u-she-mo-na-t a-la-fim ki-ka-rim u-var-zel me-ah-elef ki-ka-rim.
This verse details the contributions made for the service of the house of the Gods. It lists the amounts of gold, silver, bronze, and iron that were given, measured in 'kikkarim' (a unit of weight). 'Ribbo' translates to 'thousands'.
[1CH.29.8] And those found with stones gave them to the treasury of the house of Yahveh, by the hand of Yehiel the Gershunite. [§]
vehanimtsa ito avanim natnu leotsar beit-Yahveh al yad-Yehiel hagershuni.
This verse describes those who were found with stones giving them to the treasury of the house of Yahveh, by the hand of Yehiel the Gershunite. 'Nimtsa' means 'found'. 'Ito' means 'with him'. 'Avanim' means 'stones'. 'Natnu' means 'they gave'. 'Leotsar' means 'to the treasury'. 'Beit-Yahveh' means 'house of Yahveh'. 'Al yad' means 'by the hand of'. 'Yehiel' is a proper name. 'Hagershuni' means 'the Gershunite'.
[1CH.29.9] And the people rejoiced over their willingness, because they contributed willingly to Yahveh with a complete heart, and also King David rejoiced with great joy. [§]
va-yis-me-chu ha-am al-hit-nad-vam ki be-lev sha-lem hit-nad-vu le-Yahveh ve-gam David ha-melech sa-mach sim-cha gə-do-lah.
This verse describes the people's joy over their willing contributions, noting their sincerity and King David's great joy as well. 'Va-yis-me-chu' means 'and rejoiced.' 'Ha-am' means 'the people.' 'Al-hit-nad-vam' means 'over their willingness/contribution.' 'Ki' means 'because.' 'Be-lev sha-lem' means 'with a complete heart.' 'Hit-nad-vu' means 'they contributed willingly.' 'Le-Yahveh' means 'to Yahveh.' 'Ve-gam' means 'and also.' 'David ha-melech' means 'David the king.' 'Sa-mach' means 'rejoiced.' 'Sim-cha gə-do-lah' means 'great joy.'
[1CH.29.10] And David blessed Yahveh before the eyes of all the assembly, and David said, “Blessed are you, Yahveh, the Gods of Israel, our Father, from eternity and to eternity.” [§]
vayvarech david et-yahveh le'einei kol-hakahal vayomer david baruch ata yahveh elohei yisrael avinu meolam ve'ad-olam.
This verse describes David blessing Yahveh before the entire assembly. He proclaims Yahveh to be blessed, the God of Israel, their Father, from eternity and to eternity. 'Vayvarech' means 'and he blessed'. 'Et' is a grammatical particle. 'Le'einei' means 'before the eyes of'. 'Kol hakahal' means 'all the assembly'. 'Vayomer' means 'and he said'. 'Baruch ata' means 'blessed are you'. 'Elohei' is the plural form of 'God', meaning 'the Gods'. 'Avinu' means 'our Father'. 'Meolam' means 'from eternity'. 'Ve'ad olam' means 'and to eternity'.
[1CH.29.11] To you, Yahveh, belong the greatness, the strength, the splendor, the eternity, and the glory, for all in the heavens and on the earth are yours, Yahveh. Yours is the kingdom, and you are exalted above all heads. [§]
lekha YHVH haggedulah vehagvurah vehatif'eret vehanezach vehahod ki-kol bashamayim ub'aretz lekha YHVH hamamlakah vehamitnasse lekol lerosh
This verse is a declaration of God’s sovereignty and greatness. ‘Lekha’ means ‘to you’. ‘Haggedulah’ means ‘the greatness’. ‘Hagvurah’ means ‘the strength’. ‘Hatiferet’ means ‘the splendor’. ‘Hanezach’ means ‘the eternity’. ‘Hahod’ means ‘the glory’. ‘Ki-kol’ means ‘for all’. ‘Bashamayim ub’aretz’ means ‘in the heavens and on the earth’. ‘Hamamlakah’ means ‘the kingdom’. ‘Hamitnasse’ means ‘the exalted one’. ‘Lekol lerosh’ means ‘above all heads’.
[1CH.29.12] And the wealth and the glory are before you, and you rule over all, and in your hand is strength and might, and in your hand is to magnify and to strengthen all. [§]
veha'osher vehakavod milpanecha veata moshel bakol ubiyadka koch uvgevura ubiyadka legadel ulechazek lakol.
This verse describes God’s power and authority. ‘Osher’ means wealth. ‘Kavod’ means glory or honor. ‘Milpanecha’ means before your face. ‘Moshel’ means to rule. ‘Koch’ means strength. ‘Gevura’ means might. ‘Legadel’ means to magnify. ‘Lechazek’ means to strengthen. ‘Lakol’ means for all.
[1CH.29.13] And now, our Gods, we give thanks to you, and we praise for the name of your glory. [§]
ve'ata elohaynu modim anachnu lach u'mehal'lim l'shem tif'artecha.
This verse expresses gratitude and praise to God. 'Ve'ata' means 'and now'. 'Elohaynu' is 'our Gods'. 'Modim' means 'we give thanks'. 'Anachnu' means 'we'. 'Lach' means 'to you'. 'U'mehal'lim' means 'and we praise'. 'L'shem' means 'for the name of'. 'Tif'artecha' means 'your glory'.
[1CH.29.14] And for who am I and who are my people, that we should restrain strength to volunteer like this? For everything is from you, and from your hand we have given to you. [§]
ve-kee mee anee oo mee ammee kee-na-atzor kohach le-heet-na-dev ka-zoat kee-mim-cha ha-kol oo mee-yad-cha na-tan-nu lach.
This verse asks rhetorical questions about the speaker's identity and the identity of their people, questioning their ability to independently offer strength or volunteer for such a thing. It asserts that everything comes from God and that everything given has been given by God to God. 'Mee' means 'who'. 'Anee' means 'I'. 'Ammee' means 'my people'. 'Na-atzor' means 'to restrain or hold back'. 'Kohach' means 'strength'. 'Le-heet-na-dev' means 'to volunteer'. 'Ka-zoat' means 'like this'. 'Mim-cha' means 'from you'. 'Ha-kol' means 'everything'. 'Mee-yad-cha' means 'from your hand'. 'Na-tan-nu' means 'we have given'. 'Lach' means 'to you'.
[1CH.29.15] For we are sojourners before you, and residents as all our ancestors were. Our days are like a shadow upon the earth, and there is no hope. [§]
ki-ge-rim a-na-kh-nu le-fa-ne-kha ve-to-sha-vim ke-kol a-vo-tei-nu ka-tzel ya-mei-nu al ha-a-retz ve-ein mik-veh.
This verse expresses a sense of transience and vulnerability. 'Gerim' refers to sojourners or aliens, while 'toshavim' means residents or inhabitants. The speakers acknowledge themselves as temporary dwellers, like their ancestors, whose lives are fleeting 'like a shadow' upon the earth and who have no lasting hope.
[1CH.29.16] Yahveh, the Gods our God, all this multitude which has prepared us to build for you a house for the name of your holiness, it is from your hand, and to you belongs all. [§]
Yahveh Elohim-einu kol hehamon hazeh asher hekinenu livnot-lecha bayit leshem qadashecha miyadecha hiya ulecha hakol.
This verse consists of several key terms. 'Yahveh' represents the proper name of God. 'Elohim' is 'the Gods,' used here as a majestic plural referring to the one God. 'Elohim-einu' means 'our Gods' or 'our God'. 'Hehamon hazeh' means 'this multitude' or 'this assembly'. 'Asher' is a relative pronoun meaning 'which' or 'that'. 'Hekinu' means 'prepared us'. 'Livnot-lecha' means 'to build for you'. 'Bayit' means 'house'. 'Leshem qadashecha' means 'for the name of your holiness'. 'Miyadecha hiya' means 'from your hand it is'. 'Ulecha hakol' means 'and to you is all'. The verse is essentially a declaration that everything used to build the house is from God and belongs to God.
[1CH.29.17] And I have known the Gods that you examine the heart, and you will accept uprightness. I have volunteered with all these things with uprightness of my heart, and now your people who are found here I have seen with joy to volunteer to you. [§]
vəyādə‘tî ’ĕlōhay ki ’attā bōḥēn lēḇāḇ Ṹmêšārîm tîrṣē ’ănî bəyōšer ləḇābî hitnadavtî kōl-’ēlleh vē‘attā ‘amməḵā hannimṣə’ū-pō rā’îtî bəśimḥā ləhitnadēḇ-lāḵ.
This verse consists of several clauses expressing a speaker's knowledge of God and their willingness to serve. 'Elōhay' is 'the Gods' and refers to God. 'Bōḥēn' means 'examining,' and 'lēḇāḇ' is 'the heart.' 'Mêšārîm' means 'uprightness.' 'Tîrṣē' means 'you will accept.' 'Hitnadavtî' means 'I have volunteered.' '‘amməḵā' means 'your people.' 'hannimṣə’ū-pō' means 'who are found here.' 'bəśimḥā' means 'with joy.' 'ləhitnadēḇ-lāḵ' means 'to volunteer to you.'
[1CH.29.18] Yahveh, the Gods of Abraham, Isaac, and Israel, our fathers, keep this forever, to the inclination of the thoughts of the heart of your people, and prepare their hearts toward you. [§]
Yahveh, the Gods of Abraham, Isaac, and Israel, the fathers of our people, keep this forever, to the inclination of the thoughts of the heart of your people, and prepare their hearts toward you.
This verse refers to a covenant and a promise. 'Yahveh' is the proper name of God, and is translated as such. 'Elohei' is the plural 'the Gods' in construct state, modifying 'Abraham, Isaac, and Israel.' 'Avoteinu' means 'our fathers'. 'Shomrah-zot' means 'keep this.' 'Leolam' means 'forever.' 'Leyeratz machshavot levav amcha' means 'to the inclination of the thoughts of the heart of your people.' 'Uhechen levavam eleicha' means 'and prepare their hearts toward you.' The verse is a prayer asking God to maintain the covenant and to guide the hearts of the people.
[1CH.29.19] And to Solomon, my son, give a complete heart to keep the commandments of the Gods, their testimonies, and their statutes, and to do everything, and to build the temple that the Gods have prepared. [§]
ve-lishlomo beni ten levav shalem lishmor mitzvotecha edotecha vechukech v’la’asot hakol v’livnot habirah asher hechinoti.
This verse is a prayer for Solomon, asking that God grant him a complete heart to keep God’s commandments, testimonies, and statutes, and to do everything and to build the temple that God has prepared for.
[1CH.29.20] And David said to all the assembly, "Bless, please, Yahveh, the Gods of you." And all the assembly blessed Yahveh, the Gods of their fathers, and they bowed and prostrated themselves to Yahveh and to the king. [§]
Va-yo-mer Da-vid le-chol ha-kahal bar-khu-na et-Yeh-vah-veh Elo-hei-khem va-ye-var-khu chol ha-kahal le-Yeh-vah-veh Elo-hei a-vo-tei-hem va-yik-du va-yish-ta-chav-vu la-Yeh-vah-veh ve-lam-me-lech.
This verse recounts David addressing the assembly and leading them in blessing Yahveh, the God of their ancestors, and then in worshiping both Yahveh and the king. 'Va-yo-mer' means 'and he said'. 'Da-vid' is the name David. 'Le-chol ha-kahal' means 'to all the assembly'. 'Bar-khu-na' is an imperative meaning 'bless'. 'Et-Yeh-vah-veh' indicates the direct object of the blessing is Yahveh. 'Elo-hei-khem' means 'the Gods of you'. 'Va-ye-var-khu' means 'and they blessed'. 'Chol ha-kahal' means 'all the assembly'. 'Le-Yeh-vah-veh' means 'to Yahveh'. 'Elo-hei a-vo-tei-hem' means 'the Gods of their fathers'. 'Va-yik-du' means 'and they bowed'. 'Va-yish-ta-chav-vu' means 'and they prostrated themselves'. 'La-Yeh-vah-veh' means 'to Yahveh'. 'Ve-lam-me-lech' means 'and to the king'.
[1CH.29.21] And they sacrificed sacrifices to Yahveh, and they offered burnt offerings to Yahveh on the day following that day: a thousand bulls, a thousand rams, a thousand sheep, and their drink offerings, and sacrifices in abundance for all Israel. [§]
vayizbchu layehveh zbachim vaya'alu olot layehveh lemacharat hayom hahu parim elef eilim elef kebashim elef veniskeihem uzbachim larov lechol yisrael.
This verse describes sacrifices offered to Yahveh. 'Vayizbchu' means 'and they sacrificed.' 'Layehveh' means 'to Yahveh.' 'Zbachim' means 'sacrifices.' 'Vaya'alu' means 'and they offered.' 'Olot' means 'burnt offerings.' 'Lemacharat hayom hahu' means 'on the day following that day.' 'Parim elef' means 'a thousand bulls.' 'Eilim elef' means 'a thousand rams.' 'Kebashim elef' means 'a thousand sheep.' 'Veniskeihem' means 'and their drink offerings.' 'Uzbachim larov' means 'and sacrifices in abundance.' 'Lechol yisrael' means 'for all Israel.'
[1CH.29.22] And they ate and they drank before Yahveh on that day with great joy, and they made Solomon son of David king again, and they anointed to Yahveh as leader and to Zadok as priest. [§]
vayokhlু vayashtּu lifnei yevaveh bayom hahu besimchah gedolah vayamliku shenit lishlomoh ben-david vayimshchu layaveh lenagid ultzadoc lekohin.
This verse describes a celebration and re-coronation of Solomon. 'Vayokhlu' means 'and they ate'. 'Vayashtu' means 'and they drank'. 'Lifnei yevaveh' means 'before Yahveh'. 'Bayom hahu' means 'on that day'. 'Besimchah gedolah' means 'with great joy'. 'Vayamliku shenit' means 'and they made king again'. 'Lishlomoh ben-david' means 'to Solomon son of David'. 'Vayimshchu layaveh' means 'and they anointed to Yahveh'. 'Lenagid' means 'as leader'. 'Ultzadok lekohin' means 'and to Zadok as priest'.
[1CH.29.23] And Solomon sat on the throne of Yahveh as king instead of David his father, and he succeeded, and all Israel listened to him. [§]
Va-yeshev Shlomo al-kisse Yahveh le-melech tachat-David aviv va-yatzlach va-yishma'u elav kol-Israel.
This verse describes Solomon sitting on the throne. 'Va-yeshev' means 'and he sat'. 'Shlomo' is Solomon's name. 'Al-kisse' means 'on the throne'. 'Yahveh' is the name of God. 'Le-melech' means 'as king'. 'Tachat-David aviv' means 'instead of David his father'. 'Va-yatzlach' means 'and he succeeded'. 'Va-yishma'u elav' means 'and they listened to him'. 'Kol-Israel' means 'all Israel'.
[1CH.29.24] And all the rulers and the heroes and also all the sons of king David gave hand under king Solomon. [§]
vekhal-hasarim ve-hagibborim ve-gam kol-benei ha-melech David natnu yad tachat Shlomo ha-melech.
This verse describes a scene of allegiance. 'vekhal' means 'and all'. 'hasarim' means 'the rulers'. 've-hagibborim' means 'and the heroes'. 've-gam' means 'and also'. 'kol-benei' means 'all the sons of'. 'ha-melech David' means 'the king David'. 'natnu yad' literally means 'gave hand', but idiomatically means 'pledged allegiance' or 'submitted themselves'. 'tachat' means 'under'. 'Shlomo ha-melech' means 'Solomon the king'.
[1CH.29.25] And Yahveh increased Solomon to greatness in the sight of all Israel, and gave to him the splendor of kingship that had not been over any king before him over Israel. [§]
vay-ga-del Yahveh et-shlomo le-ma-alah le-ei-nei kol-yis-ra-el vay-ti-ten a-lav hod mal-chut a-sher lo-hay-ah al-kol-me-lech le-fanav al-yis-ra-el.
This verse describes Yahveh greatly increasing Solomon’s honor and giving him royal splendor that no king before him in Israel possessed. ‘Vay-ga-del’ means ‘and increased.’ ‘Yahveh’ is the proper name of God. ‘Et-shlomo’ means ‘Solomon’. ‘Le-ma-alah’ means ‘to greatness’ or ‘up’. ‘Le-ei-nei’ means ‘before the eyes of’ or ‘in the sight of’. ‘Kol-yis-ra-el’ means ‘all Israel’. ‘Vay-ti-ten’ means ‘and gave’. ‘A-lav’ means ‘to him’. ‘Hod mal-chut’ means ‘splendor of kingship’. ‘A-sher’ means ‘that’ or ‘which’. ‘Lo-hay-ah’ means ‘was not’. ‘Al-kol-me-lech’ means ‘over all kings’. ‘Le-fanav’ means ‘before him’. ‘Al-yis-ra-el’ means ‘over Israel.’
[1CH.29.26] And David, son of Jesse, reigned over all Israel. [§]
Ve-dah-veed ben-yee-shah-ee mah-lach al-kol-yis-rah-el.
This verse states that David, son of Jesse, reigned over all Israel. 'Ve' means 'and'. 'Ben' means 'son of'. 'Mah-lach' is the verb 'to reign'. 'Al' means 'over'. 'Kol' means 'all'. 'Yis-rah-el' is the name Israel.
[1CH.29.27] And the days which he reigned over Israel were forty years. In Hebron he reigned seven years, and in Jerusalem he reigned thirty-three. [§]
vehayyamim asher malakh al yisrael arba'im shanah bechevron malakh sheva shanim ubiyrushalayim malakh shloshim veshallosh.
This verse details the length of David’s reign. 'Hayyamim' means 'the days.' 'Asher' means 'which' or 'that.' 'Malakh' means 'he reigned.' 'Al yisrael' means 'over Israel.' 'Arba'im shanah' means 'forty years.' 'Bechevron' means 'in Hebron.' 'Sheva shanim' means 'seven years.' 'Biyrushalayim' means 'in Jerusalem.' 'Shloshim veshallosh' means 'thirty and three' or 'thirty-three'.
[1CH.29.28] And he died in a good old age, full of days, with wealth and honor, and Solomon his son reigned in his place. [§]
Va-ya-mat be-seh-vah to-vah seh-vah ya-mim oh-sher ve-kah-vod va-yim-loch shlo-moh ben-o tach-tav.
This verse describes the death of David and the subsequent reign of Solomon. 'Va-ya-mat' means 'and he died'. 'Be-seh-vah to-vah' means 'in good old age'. 'Seh-vah ya-mim' means 'full of days'. 'Oh-sher ve-kah-vod' means 'wealth and honor'. 'Va-yim-loch' means 'and reigned'. 'Shlo-moh ben-o' means 'Solomon his son'. 'Tach-tav' means 'under him' or 'in his place'.
[1CH.29.29] And the words of David the king, the first ones and the last ones, are written upon the words of Samuel the seer, and upon the words of Nathan the prophet, and upon the words of Gad the seer. [§]
ve-divrei david ha-melech ha-rishonim ve-ha-acharonim hinam ketuvim al-divrei shmuel ha-ro’eh ve-al-divrei natan ha-navi ve-al-divrei gad ha-chozeh
This verse discusses the written accounts of King David’s reign. It states that these writings are recorded on the accounts of Samuel the seer, Nathan the prophet, and Gad the seer.
[1CH.29.30] With all His kingdom and His power, and the times that have passed over Him and over Israel, and over all the kingdoms of the lands. [§]
im kal-malchuto uv'g'vurato v'ha'itim asher avru alav v'al-yisrael v'al kal-mamlechot ha'aratzot.
This verse details times that have passed over God's kingdom, power, over God, over Israel, and over all the kingdoms of the lands. 'Im' means 'with'. 'Kal' means 'all'. 'Malchuto' is 'His kingdom'. 'U' means 'and'. 'G'vurato' means 'His power'. 'Ha'itim' means 'the times'. 'Asher' means 'that'. 'Avru' means 'passed'. 'Alav' means 'over Him'. 'V'al-yisrael' means 'and over Israel'. 'V'al kal-mamlechot ha'aratzot' means 'and over all the kingdoms of the lands'.