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] Man is a person. [§]
Adam shet enosh.
'Adam' means 'Man', 'shet' is a copular verb meaning 'is' or 'exists as', 'enosh' means 'person' or 'human being'.
[1CH.1.2] Keinan's praise of God descends. [§]
Keenan mahalal El yared.
'Keenan' is a proper name. 'mahalal' means 'praise' (a noun of singing or acclaim). 'El' means 'God' (the singular divine name). 'yared' means 'descends' or 'goes down'.
[1CH.1.3] Gracious one, sent to you. [§]
Chanokh Metushelach Lamekh.
'Chanokh' means 'gracious' or 'merciful', derived from the root CH-N-K. 'Metushelach' is a participle from the root SH-L-CH meaning 'to send', so it conveys 'sent' or 'being sent'. 'Lamekh' is a combination of the preposition 'la' (to) and the pronominal suffix '-ek' (you, masculine singular), meaning 'to you'.
[1CH.1.4] Noah, a name of heat and beauty. [§]
Noach shem cham vayaphet.
'Noach' is the proper name Noah. 'shem' means 'name'. 'cham' means 'hot' or 'warm' and is used here as an adjective describing the name. 'vayaphet' is a poetic construction derived from the root meaning 'beautiful', functioning as 'and beautiful'. The phrase therefore conveys that the name Noah is associated with heat and beauty.
[1CH.1.5] The sons of Yefet: Gomer, Magog, Madai, Yavan, Tubal, Meshach, Tiras. [§]
B'nei Yefet Gomer uMagog uMadai veYavan veTubal uMeshach veTiras.
'B'nei' means 'the sons of', 'Yefet' is a proper name meaning 'Japheth', 'Gomer' is a proper name, 'u' before a name means 'and', 'Magog' is a proper name, 'Madai' is a proper name, 'Yavan' is a proper name meaning 'Javan', 'Tubal' is a proper name, 'Meshach' is a proper name (also rendered as 'Meshek'), 'Tiras' is a proper name.
[1CH.1.6] And the sons of Gomer: Ashkenaz, Diphath, and Togarmah. [§]
U bnei Gomer Ashkenaz veDiphath veTogarmah.
'U' means 'and', 'bnei' means 'sons of', 'Gomer' is a proper name, 'Ashkenaz' is a proper name, 've' means 'and', 'Diphath' is a proper name, 've' again means 'and', 'Togarmah' is a proper name.
[1CH.1.7] And the sons of Yavan, God is salvation, and Tarshish, the Chittim and the Rhodes. [§]
Uve-nei Yavan Elisha veTarshisha Kitim veRodanim.
'Uve-nei' means 'and the sons of', 'Yavan' is the proper name Yavan (Javan), 'Elisha' means 'God is salvation' (El = God, the root 'yasha' means salvation), 'veTarshisha' means 'and Tarshish', 'Kitim' means 'the Chittim' (people of Kittim), 'veRodanim' means 'and the Rhodes' (people of Rhodes).
[1CH.1.8] The sons of Ham: Cush, Egypt, Put, and Canaan. [§]
B'nei Cham Kush uMitzrayim Put uCanaan.
'B'nei' means 'sons of', 'Cham' is the proper name Ham, 'Kush' is a region name, 'uMitzrayim' means 'and Egypt', 'Put' is a region name, and 'uCanaan' means 'and Canaan'.
[1CH.1.9] And the sons of Cush: Seba, Chavila, Sabta, Raama, Sabtka; and the sons of Raama: Sheba and Dedan. [§]
Uvenei Kush seba vachavila vesabta veraama vesabtkah uvenei raama sheba udedan.
'Uvenei' means 'and the sons of', 'Kush' is a proper name for the ancestor Cush, 'seba' is a personal name (often understood as 'the return' or a place name), 'vachavila' is a personal name (perhaps 'the humbled'), 'vesabta' is a personal name (possibly 'the returner'), 'veraama' is a personal name (could mean 'thunder' or 'exalted'), 'vesabtkah' is a personal name (maybe 'the rest'), 'uenei' again introduces a new lineage, 'raama' repeats the ancestor name, 'sheba' is a personal name (commonly interpreted as 'oath' or 'seven'), and 'udedan' is a personal name (often taken as 'beloved' or a place). The verse is a genealogical list.
[1CH.1.10] And Cush gave birth to Nimrod; he began to be a mighty one in the land. [§]
veKush yalad etNimrod hu hechal liheyot gibbor baaretz
'veKush' means 'and Cush', 'yalad' means 'gave birth (to)', 'etNimrod' means 'Nimrod' (the object marker et is shown as part of the name for clarity), 'hu' means 'he', 'hechal' means 'began', 'liheyot' means 'to be', 'gibbor' means 'mighty one' or 'warrior', 'baaretz' means 'in the land'.
[1CH.1.11] And Egypt gave birth to the Ludites, the Anamites, the Lehabites, and the Naphtuhim. [§]
U-mitzrayim yalad et-Ludim ve-et-Anamim ve-et-Lehabim ve-et-Naphtuhim.
'U' means 'and', 'Mitzrayim' means 'Egypt', 'yalad' means 'gave birth to' or 'begot', 'et' is a particle marking the direct object, 'Ludim' refers to the people called Lud, 've' means 'and', 'Anamim' refers to the Anamites, 'Lehabim' refers to the Lehabites, and 'Naphtuhim' refers to the Naphtuhim.
[1CH.1.12] and the Patrusim and the Kasluchim who went out from there, the Philistines and the Caphtorites. [§]
ve'et‑Patrusim ve'et‑Kasluchim asher yatzu mi'sham Pelishtim ve'et‑Kaftorim.
've'et' means 'and (the) (object)', 'Patrusim' is a proper name (likely a group), 'Kasluchim' is another proper name, 'asher' means 'who/that', 'yatzu' means 'went out', 'mi'sham' means 'from there', 'Pelishtim' means 'Philistines', 've'et' again means 'and (the)', 'Kaftorim' means 'Caphtorites' (people from Caphtor).
[1CH.1.13] And Canaan begot Sidon his firstborn and Heth. [§]
veKna'an Yalad et Sidon bechoro ve'et Chet.
'veKna'an' means 'and Canaan', 'Yalad' means 'begot', 'et' is a marker of the direct object, 'Sidon' is a personal name, 'bechoro' means 'his firstborn', 've'et' means 'and', 'Chet' is a personal name.
[1CH.1.14] and the Jebusite, and the Amorite, and the Girgashite. [§]
ve'et ha-yebusi ve'et ha-amori ve'et ha-girgashi.
've'et' means 'and (the)' as a conjunction plus the direct object marker, 'ha-yebusi' means 'the Jebusite', 'ha-amori' means 'the Amorite', 'ha-girgashi' means 'the Girgashite'.
[1CH.1.15] and the heifer and the goat and the ram. [§]
ve'et ha-chivi ve'et ha-arki ve'et ha-sini.
've'et' means 'and the', 'ha-chivi' means 'the heifer', 'ha-arki' means 'the goat', 'ha-sini' means 'the ram'.
[1CH.1.16] and the Arvadite, and the Tzmarite, and the Hamathite. [§]
ve-et haArvadi ve-et haTzmari ve-et haHamati.
've' means 'and', 'et' is the direct object marker, 'ha' means 'the', 'Arvadi' refers to a person from Arvad, 'Tzmari' refers to a person from Tzmar, 'Hamati' refers to a person from Hamath.
[1CH.1.17] The sons of Shem are Elam, Ashur, Arphaxad, Lud, Aram, Uz, Hul, Gether and Meshek. [§]
B'nei Shem: Elam, Ashur, Arphaxad, Lud, Aram, Uz, Hul, Gether, and Meshek.
'B'nei' means 'the sons of', 'Shem' is a proper name, 'Elam' is a proper name (traditionally interpreted as meaning 'tall' or 'high'), 'Ashur' is a proper name (the name of a city/people), 'Arphaxad' is a proper name, 'Lud' is a proper name, 'Aram' is a proper name, 'Uz' is a proper name, 'Hul' is a proper name, 'Gether' is a proper name, and 'Meshek' is a proper name (often understood as 'drag' or 'draw').
[1CH.1.18] And Arpachshad begot Shelah and Shelah begot Eber. [§]
veArpachshad yalad et Shelah veShelah yalad et Eber.
've' means 'and', 'Arpachshad' is a personal name, 'yalad' means 'begot', 'et' is the accusative marker (no direct translation), 'Shelah' is a personal name, the second 've' again means 'and', the second 'Shelah' repeats the name, the second 'yalad' means 'begot', and 'Eber' is a personal name.
[1CH.1.19] And for the other, two sons were born; the name of one was Peleg because in his days the earth was divided, and the name of his brother was Yakatan. [§]
Ule'ever yulad shnei banim shem ha'echad Peleg ki beyomav niflegah ha'aretz ve-shem achiv yakatan.
'Ule'ever' means 'and for the other'; 'yulad' means 'was born'; 'shnei' means 'two'; 'banim' means 'sons'; 'shem' means 'name'; 'ha'echad' means 'the one'; 'Peleg' is a proper name meaning 'division'; 'ki' means 'because'; 'beyomav' means 'in his days'; 'niflegah' means 'was divided'; 'ha'aretz' means 'the earth'; 've' means 'and'; 'shem' again means 'name'; 'achiv' means 'his brother'; 'yakatan' is a proper name meaning 'small' or 'the younger'.
[1CH.1.20] And Joktan fathered Elmodad, Shalef, Hazarmaveth, and Yareach. [§]
veYaqqtan yalad et-Elmoadad ve-et-Shalef ve-et-Hatzarmaveth ve-et-Yareach.
've' means 'and', 'Yaqqtan' is the personal name Joktan, 'yalad' means 'fathered' or 'begot', 'et' is a grammatical marker indicating a direct object and is not translated, 'Elmoadad' is the name Elmodad, 'Shalef' is the name Shalef, 'Hatzarmaveth' is the name Hazarmaveth, and 'Yareach' is the name Yareach.
[1CH.1.21] and the doram, and the uzal, and the dikla. [§]
ve'et ha-doram ve'et uzal ve'et dikla.
've'et' is a conjunction meaning 'and' that introduces a direct object. 'ha-doram' means 'the doram', a proper name for a bird species, probably a crane. 'uzal' is the name of another bird, likely a thrush or a jay. 'dikla' is the name of a small dove or pigeon. The verse lists these three birds in succession.
[1CH.1.22] and also Ebal, Avimael, and Sheba. [§]
ve-et Ebal ve-et Avimael ve-et Sheba.
've-et' means 'and also' (the conjunction 'and' plus the accusative marker 'et'); 'Ebal' is a proper name; 'Avimael' is a proper name; 'Sheba' is a proper name. The verse lists three individuals.
[1CH.1.23] And Ofir and Chavila and Yovav, all these are the sons of the little. [§]
ve-et Ofir ve-et Chavila ve-et Yovav kol-elleh b'nei Yaqtan.
've-et' is the conjunction 'and' plus the object marker, here used to introduce each name; 'Ofir' is a proper name (often understood as 'Ophir', a place famous for gold); 'Chavila' is a proper name (often rendered 'Havilah', a region of wealth); 'Yovav' is a proper name (a lesser known location); 'kol-elleh' means 'all these'; 'b'nei' means 'sons of'; 'Yaqtan' is a proper name meaning 'the little' or 'the small'. The verse lists three individuals or places and identifies them collectively as the sons of Yaqtan.
[1CH.1.24] Name Arpakkashad sent. [§]
Shem Arpakkashad shalach.
'Shem' means 'name' (or can be a personal name meaning 'Shem'), 'Arpakkashad' appears to be a proper name with no clear lexical meaning in Hebrew and is treated here as a proper noun, and 'shalach' means 'sent' or 'he sent'. The verse therefore states that a name (or the person) named Arpakkashad performed the sending action.
[1CH.1.25] Across the region, pasture! [§]
Ever peleg reu.
'Ever' means 'across' or 'beyond', 'peleg' means 'division' or 'region', 'reu' is the second‑person masculine plural imperative of the verb 'to pasture', meaning 'pasture!' or 'let you graze.'
[1CH.1.26] Coiled and striped, you will shine. [§]
Serug nachor tarach.
'Serug' means 'coiled' or 'twisted', 'nachor' means 'striped' or 'spotted', and 'tarach' is a verb in the second‑person singular future meaning 'you will shine' (imperative sense of becoming bright).
[1CH.1.27] Abram is Abraham. [§]
Avram hu Avraham.
'Avram' is the original name of the patriarch, meaning 'exalted father'; 'hu' is the third‑person singular pronoun meaning 'he'; 'Avraham' is the later name given to him, meaning 'father of many'. The final Hebrew letter ס is a scribal marker indicating a section break and does not affect the meaning of the sentence.
[1CH.1.28] the sons of Abraham: Isaac and Ishmael. [§]
B'nei Avraham Yitzchak veYishmael.
'B'nei' means 'sons of', 'Avraham' is the personal name Abraham, 'Yitzchak' means 'Isaac', 'veYishmael' means 'and Ishmael'.
[1CH.1.29] These are their generations: the firstborn Ishmael, Nebaioth, Kedar, Adbeel and Mibsham. [§]
Eleh toledotam bechor Yishmael Nebaioth veKedar veAdbeel uMibsham.
'Eleh' means 'these', 'toledotam' means 'their generations', 'bechor' means 'firstborn', 'Yishmael' is the personal name 'Ishmael', 'Nebaioth' is a proper name, 'veKedar' means 'and Kedar', 'veAdbeel' means 'and Adbeel', 'uMibsham' means 'and Mibsham'.
[1CH.1.30] Listen and be silent, a heavy, severe and mute [burden]. [§]
Mishma ve-duma massa hadad ve-teima.
'Mishma' means 'listen' (imperative), 've-duma' means 'and silence' (duma = silence, muteness), 'massa' means 'burden' or 'load', 'hadad' means 'sharp', 'severe', or 'hard', 've-teima' means 'and mute' (teima = mute, speechless).
[1CH.1.31] Yetur, Naphish, and Qedmah—these are the sons of Ishmael. [§]
Yetur Naphish veQedmah aleh hem b'nei Yishmael.
'Yetur' is a proper name, the first of the listed sons. 'Naphish' is a proper name, the second son. 'veQedmah' means 'and Qedmah', introducing the third son. 'aleh' means 'these', pointing to what follows. 'hem' means 'they', used here as a pronoun referring to the named individuals. 'b'nei' means 'sons of', a construct state indicating lineage. 'Yishmael' is a proper name, the patriarch Ishmael.
[1CH.1.32] And the sons of Keturah, the offspring of Abraham, gave birth to Zimran, Yaqshan, Medan, Midian, Yishbak, and Shuh; and the sons of Yaqshan were Sheba and Dadan. [§]
Uvnei Keturah Pilgesh Avraham yaldah et Zimran veYaqshan uMedan uMidyan veYishbak veShuh uvevnei Yaqshan Sheba uDadan.
'Uvnei' means 'and the sons', 'Keturah' is a proper name, 'Pilgesh' is a proper name meaning 'Pilgrim', 'Avraham' means 'Abraham', 'yaldah' means 'gave birth to', 'et' is a direct object marker, 'Zimran', 'Yaqshan', 'Medan', 'Midyan', 'Yishbak', and 'Shuh' are the names of the children, 'vevevnei' means 'and the sons of', 'Sheba' and 'Dadan' are the names of Yaqshan's sons.
[1CH.1.33] And the sons of Midian: Eifah, Efer, Chanokh, Avida, and Eldah, all these are the sons of Ketura. [§]
Uvenei Midyan eifah vaefer vachanoch vaavida veeldaa'ah kol-elem bnei ketura.
'U' means 'and', 'venei' means 'the sons of', 'Midyan' is the name of the nation Midian, 'eifah' is a personal name, 'vaefer' means 'and efer', a personal name, 'vachanoch' means 'and chanokh', a personal name, 'vaavida' means 'and avida', a personal name, 'veeldaa'ah' means 'and eldah', a personal name, 'kol-elem' means 'all these', 'bnei' again means 'sons of', and 'ketura' is a personal name.
[1CH.1.34] And Abraham fathered Isaac; the children of Isaac were Esau and Israel. [§]
Vayoleid Avraham et Yitzhak savnei Yitzhak Esav veYisrael.
'Vayoleid' means 'and he fathered', 'Avraham' is the personal name Abraham, 'et' is the direct‑object marker, 'Yitzhak' is the personal name Isaac, 'savnei' means 'the offspring of' or 'the children of', the second 'Yitzhak' repeats the name to indicate his descendants, 'Esav' is the personal name Esau, 've' is the conjunction 'and', 'Yisrael' is the personal name Israel (Jacob).
[1CH.1.35] The sons of Esau: God fine, friend of God, Yush, Ya'lam, and Korach. [§]
B'nei Esav Elipaz Re'uel viYush veYa'lam veKorach.
'B'nei' means 'sons of', 'Esav' is the personal name Esau, 'Elipaz' is composed of 'El' (God) and 'paz' (fine, pure) so it literally means 'God fine', 'Re'uel' combines 'Reu' (friend) with 'El' (God) meaning 'friend of God', 'viYush' is the conjunction 'and' plus the name 'Yush' which derives from a root meaning 'salvation', so it can be understood as 'and Yush (salvation)', 'veYa'lam' is 'and' plus the name 'Ya'lam' meaning 'he will conceal' or 'he will hide', and 'veKorach' is 'and' plus the name 'Korach' which means 'bald' or 'cold'.
[1CH.1.36] The children of Elipaz: South, Omer, North, Gatham, Kenaz, Timnah, and Amalek. [§]
B'nei Elipaz Teiman ve'omar Tzfi vegatam Kenaz veTimnah vAmalek.
'B'nei' means 'sons of' or 'children of', 'Elipaz' is a proper name containing the element El (which translates literally as God but is retained here as part of the name), 'Teiman' means 'south', 've'omar' means 'and Omer' (a personal name), 'Tzfi' means 'north', 'vegatam' means 'and Gatham' (a personal name), 'Kenaz' is a personal name, 'veTimnah' means 'and Timnah' (a place name), and 'vAmalek' means 'and Amalek' (the name of a people). The verse is a genealogical list of the descendants or clans associated with Elipaz.
[1CH.1.37] The sons of Reuel comfort Zerah, Shammah, and Mizah. [§]
Bnei Reuel nachat Zerah Shammah uMizah.
'Bnei' means 'sons of', 'Reuel' is a personal name meaning 'friend of God', 'nachat' means 'comfort' or 'consolation', 'Zerah' is a proper name, 'Shammah' is a proper name, 'u' is the conjunction 'and', 'Mizah' is a proper name.
[1CH.1.38] And the sons of Seir: Lotan, Shobab, Zibeon, Anah, Dishon, Ezer, Dishan. [§]
Uvnei Seir Lotan veshobal vetsibon vaana vDishon veEzer vDishan.
'U' means 'and', 'vnei' means 'the sons of', 'Seir' is a proper name, 'Lotan' is a proper name, 'veshobal' means 'and Shobab' (the 've' prefix adds 'and'), 'vetsibon' means 'and Zibeon', 'vaana' means 'and Anah', 'vDishon' means 'and Dishon', 'veEzer' means 'and Ezer', 'vDishan' means 'and Dishan'. The verse is a list of the sons of Seir.
[1CH.1.39] And the sons of Lotan are Hori and Homam, and Lotan's sister will be restrained. [§]
u'venei Lotan Hori veHomam ve'achot Lotan timna.
'u'venei' means 'and the sons', 'Lotan' is a proper name, 'Hori' is a proper name, 'veHomam' means 'and Homam', 've'achot' means 'and sister', the second 'Lotan' repeats the name indicating possession, and 'timna' means 'will be restrained' or 'will be prevented'.
[1CH.1.40] Sons of Shoval, Alian, Manahat, Eival, Shefi, Oonam, Subnei, Tzivon, Ayah and Anan. [§]
B'nei shoval alyan u-manahat ve-eival shefi ve-oonam subnei tzivon ayah va-anen.
'B'nei' means 'sons of', 'shoval' is a personal name, 'alyan' is a personal name, 'u-manahat' means 'and Manahat' (a name), 've-eival' means 'and Eival' (a name), 'shefi' is a personal name, 've-oonam' means 'and Oonam' (a name), 'subnei' is a personal name, 'tzivon' is a personal name, 'ayah' is a personal name, 'va-anen' means 'and Anan' (a name).
[1CH.1.41] The sons of Ana Dishon, the descendants of Dishon, Chamran, Eshban, Yitran, and Keren. [§]
B'nei Ana Dishon Subnei Dishon Chamran veEshban veYitran uKeren.
'B'nei' means 'the sons of' or 'the descendants of'. 'Ana' is a proper name. 'Dishon' is a proper name, possibly meaning 'strong' or 'firm'. 'Subnei' means 'the descendants of'. The second 'Dishon' repeats the name. 'Chamran' (also rendered as Hamran) and 'Eshban', 'Yitran', and 'Keren' are all proper names of clans or individuals. The conjunction 've' means 'and', and the final 'u' also means 'and' before the last name.
[1CH.1.42] Sons of Etsar: Bilhan and Zavan Ya'akan; sons of Dishon: Utz and Aran. [§]
Bnei-Etsar Bilhan veZavan Ya'akan BneiDishon Utz vaAran P
'Bnei' means 'sons (of)'; 'Etsar' is a proper name; 'Bilhan' is a proper name; 've' means 'and'; 'Zavan' is a proper name; 'Ya'akan' is a proper name; 'BneiDishon' means 'sons of Dishon' where 'Dishon' is a proper name; 'Utz' is a proper name; 'vaAran' means 'and Aran' where 'Aran' is a proper name; 'P' is a masoretic paragraph marker indicating the end of the verse.
[1CH.1.43] These are the kings who reigned in the land of Edom before the king-king of the children of Israel, Bela son of Beor, and the name of his city was Dinhabah. [§]
ve'eleh ha-melachim asher malchu be'eretz Edom lifnei melekh-melekh livnei Yisrael Bela ben-Be'or ve'shem iro Dinhabah.
've'eleh' means 'these', 'ha-melachim' means 'the kings', 'asher' means 'who' or 'that', 'malchu' means 'reigned', 'be'eretz' means 'in the land', 'Edom' is the name of the region, 'lifnei' means 'before', 'melekh-melekh' literally 'king-king' and is used here as a title emphasizing supreme rulership, 'livnei' means 'of the children of', 'Yisrael' means 'Israel', 'Bela' is a personal name, 'ben' means 'son of', 'Be'or' is a personal name, 've'shem' means 'and the name', 'iro' means 'of his city', 'Dinhabah' is a place name.
[1CH.1.44] And Bala died, and Yobab son of Zerah reigned in his place from the fortress. [§]
vayamat bala vayimlokh tachtiv yobab ben-zerach mibatzrah.
'vayamat' means 'and he died', 'bala' is a proper name (Bala), 'vayimlokh' means 'and he reigned', 'tachtiv' means 'in his place' or 'under him', 'yobab' is a proper name (Yobab), 'ben-zerach' means 'son of Zerah', 'mibatzrah' means 'from the fortress'.
[1CH.1.45] And Yobab died, and Chusham reigned under him, from the southern land. [§]
Vayamat Yobab vayimloch tachatav Chusham me-eretz ha-teimani.
'Vayamat' means 'and he died', 'Yobab' is a proper name (Jovab), 'vayimloch' means 'and he reigned', 'tachatav' means 'under him', 'Chusham' is a proper name, 'me-eretz' means 'from the land', 'ha-teimani' means 'the southern (land)'.
[1CH.1.46] And Chusham died, and Hadad son of Bedad the smiter of Midian reigned under him in the field of Moab, and the name of his city was Ayit. [§]
Vayamât Chusham vayimlokh takhatav Hadad ben-Bedad ha-makkeh et Midyan bisadeh Moav ve-shem iro ayit.
'Vayamât' means 'and (he) died', 'Chusham' is a proper name, 'vayimlokh' means 'and (he) reigned', 'takhatav' means 'under him', 'Hadad' is a proper name, 'ben-Bedad' means 'son of Bedad', 'ha-makkeh' means 'the smiter' or 'the striker', 'et' is the accusative marker for the object, 'Midyan' is the name Midian, 'bisadeh' means 'in the field', 'Moav' is Moab, 've-shem' means 'and the name', 'iro' means 'of his city', 'ayit' is the city name Ayit.
[1CH.1.47] Hadad died, and Samlah of Masreka reigned after him. [§]
vayyamat Hadad vayimlokh tachtav Samla mi-Masreka.
'vayyamat' means 'and died', 'Hadad' is a personal name, 'vayimlokh' means 'and reigned', 'tachtav' means 'in his place' or 'after him', 'Samla' is a personal name, 'mi-Masreka' means 'from Masreka' (a place).
[1CH.1.48] And Samlah died, and Saul reigned over his people from the river banks. [§]
Vayamat Samlah vayimlokh tachtav Shaul merchovot hanahar.
'Vayamat' means 'and died', 'Samlah' is a personal name, 'vayimlokh' means 'and he reigned', 'tachtav' means 'over his' (referring to his people or domain), 'Shaul' means 'Saul', 'merchovot' means 'from the banks', 'hanahar' means 'the river'.
[1CH.1.49] And Saul died, and Baal Hanan son of Akbor reigned in his place. [§]
Vayamat Shaul vayimlokh tachtav Ba'al Hanan ben Akbor.
'Vayamat' means 'and died', 'Shaul' is the personal name Saul, 'vayimlokh' means 'and reigned', 'tachtav' means 'in his place' or 'under him', 'Ba'al' is a proper name (literally 'Lord'), 'Hanan' is a personal name meaning 'gracious', 'ben' means 'son of', and 'Akbor' is a proper name.
[1CH.1.50] And Baal Chanan died, and Hedad ruled after him, and the name of his city was Pa'i, and the name of his wife was MeheitaGod, daughter of Matred, daughter of gold water. [§]
Vayamat Baal Chanan vayimloch Tachtiyo Hedad veshem iro Pa'i veshem ishto Meheytavel bat-Matrad bat mei zahav.
'Vayamat' means 'and died', 'Baal' is a personal name meaning 'Lord', 'Chanan' means 'grace', 'vayimloch' means 'and ruled', 'Tachtiyo' means 'after him' (literally 'under him'), 'Hedad' is a personal name meaning 'splendor', 'veshem' means 'and the name', 'iro' means 'of his city', 'Pa'i' is the city name, 'veshem' again 'and the name', 'ishto' means 'of his wife', 'Meheytavel' is a compound name where the element 'El' (God) is rendered literally as 'God', so the name is translated as 'MeheitaGod', 'bat-Matrad' means 'daughter of Matred', and 'bat mei zahav' means 'daughter of water gold' (literally 'golden water').
[1CH.1.51] And died Hadad, they would become champions of Edom, champion forbidden, champion above, champion will give. [§]
vayyamat hadad suvayihu alufei edom aluf timna aluf alyah aluf yete.
'vayyamat' means 'and died', 'hadad' is a personal name, 'suvayihu' means 'they would become', 'alufei' is the plural construct form of 'aluf' meaning 'champions' or 'leaders', 'edom' is the name of a nation or region, 'aluf' means 'champion' or 'leader', 'timna' means 'forbidden' or 'prohibited', 'aluf' again means 'champion', 'alyah' means 'above' or 'upward', 'aluf' again means 'champion', and 'yete' means 'will give' or 'to give'.
[1CH.1.52] Thousand Aholibamah thousand god thousand Pinon. [§]
Aluf Aholibamah Aluf Elah Aluf Pinon.
'Aluf' means 'thousand' (it can also mean 'champion' in later usage), 'Aholibamah' is a proper personal name (a daughter of Anah in Genesis), 'Elah' is a generic term for 'god' and therefore is rendered as 'god', and 'Pinon' is a proper place name (a city). The verse strings together these words in a rhythmic pattern.
[1CH.1.53] Chief hunter, chief of the south, chief of the fortress. [§]
Aluf kenaz aluf teman aluf mibtsar.
'Aluf' means 'chief' or 'leader', 'kenaz' means 'hunter', 'teman' means 'south', 'mibtsar' means 'of the fortress' (literally 'from the fortress'). The phrase repeats 'Aluf' to describe three distinct realms of authority: over hunters, over the southern region, and over the fortress.
[1CH.1.54] Chief Magdiel, chief Iram; these are the chiefs of Edom. [§]
Aluf Magdiel Aluf Iram Eleh Alufei Edom.
'Aluf' means 'chief' or 'leader', 'Magdiel' is a personal name, the second 'Aluf' again means 'chief', 'Iram' is a place name, 'Eleh' means 'these', 'Alufei' means 'chiefs of', 'Edom' refers to the nation Edom. The final letter 'Pe' is a textual marker and is not part of the meaning.
1CH.2
[1CH.2.1] These are the sons of Israel: Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun. [§]
Eleh bnei Yisrael Reuven Shim'on Levi veYehudah Yissachar veZebulun.
'Eleh' means 'these', 'bnei' means 'sons of', 'Yisrael' means 'Israel', 'Reuven' is the name Reuben, 'Shim'on' is the name Simeon, 'Levi' is the name Levi, 'veYehudah' means 'and Judah', 'Yissachar' is the name Issachar, 'veZebulun' means 'and Zebulun'.
[1CH.2.2] Judge, He will add, and Son of My Right Hand, My Struggle, Fortune, and Happy. [§]
Dan Joseph and Benjamin Naphtali Gad and Asher.
'Dan' means 'judge', 'Joseph' means 'he will add', 'and' is a conjunction, 'Benjamin' means 'son of my right hand', 'Naphtali' means 'my struggle', 'Gad' means 'fortune', 'and' again is a conjunction, 'Asher' means 'happy' or 'blessed'.
[1CH.2.3] The sons of Judah were Er, Onan, and Shelah; three were born to him from the daughter of Shuah the Canaanite. Er was the firstborn of Judah, evil in the sight of Yahveh, and Yahveh caused his death. [§]
b'nei Yehudah Er ve'onan ve-shela sheloshah nolad lo mi-bat-Shua ha-Canaanite vayhi Er bechor Yehudah ra be'enei Yahveh vayemitehu.
'b'nei' means 'the sons of', 'Yehudah' means 'Judah', 'Er' is a proper name, 've'onan' means 'and Onan' (proper name), 've-shela' means 'and Shelah' (proper name), 'sheloshah' means 'three', 'nolad' means 'were born', 'lo' means 'to him', 'mi-bat-Shua' means 'from the daughter of Shuah', 'ha-Canaanite' means 'the Canaanite woman', 'vayhi' means 'and it was', 'Er' repeats the proper name, 'bechor' means 'firstborn', 'Yehudah' repeats 'Judah', 'ra' means 'evil' or 'bad', 'be'enei' means 'in the eyes of', 'Yahveh' is the literal translation of the divine name YHVH, and 'vayemitehu' means 'and he caused his death' (or 'and he killed him').
[1CH.2.4] And Tamar his daughter‑in‑law gave birth to him Perez and Zarah; all the sons of Judah were five. [§]
ve-tamar kalato yalda lo et-peretz ve-et-zarach kol-b'nei yehudah chamisha.
've' means 'and', 'tamar' is a proper name, 'kalato' means 'his daughter-in-law', 'yalda' means 'gave birth', 'lo' means 'to him' (or 'for him'), 'et' is the direct‑object marker placed before the names 'peretz' and 'zarach', 'peretz' means 'breach' and is a personal name, 'zarach' means 'rising' and is also a personal name, 'kol' means 'all', 'b'nei' means 'sons of', 'yehudah' means 'Judah', and 'chamisha' means 'five'.
[1CH.2.5] The sons of Peretz are Hezron and Chamul. [§]
B'nei-Peretz Hezron ve-Chamul. S
'B'nei' means 'sons of', 'Peretz' is a proper name meaning 'bursting forth', 'Hezron' is a proper name meaning 'enclosed' or 'village', 've' means 'and', 'Chamul' is a proper name meaning 'friend' or 'companion', 'S' is a textual marker indicating the end of the verse.
[1CH.2.6] And the sons of Zerach: Zimri, Ethan, Heman, Calcol, and Dara, all five. [§]
u-venei Zerach Zimri ve-Etan ve-Heyman ve-Kalkol va-Dara kullam ha-misha.
'u-' means 'and', 'venei' means 'the sons (of)', 'Zerach' is a proper name, 'Zimri' is a proper name, 've-' means 'and', 'Etan' is a proper name, 've-' means 'and', 'Heyman' is a proper name, 've-' means 'and', 'Kalkol' is a proper name, 'va-' means 'and', 'Dara' is a proper name, 'kullam' means 'all of them', 'ha-' is the definite article 'the', and 'misha' means 'five'.
[1CH.2.7] And the children of Karmi, later stirring Israel, who was raised in the desert. [§]
Uveinei Karmi akhar okher Yisrael asher ma'al bacherem.
'Uveinei' means 'and the children/offspring', 'Karmi' is a proper name meaning 'of Karmi', 'akhar' means 'later' or 'after', 'okher' means 'stirring' or 'turning', 'Yisrael' means 'Israel', 'asher' means 'who' or 'that', 'ma'al' means 'went up' or 'was raised', 'bacherem' means 'in the desert'.
[1CH.2.8] and the sons of Ethan Azariah. [§]
Uvenei Ethan Azariah.
'Uvenei' means 'and the sons of', 'Ethan' is a proper name meaning 'strong' or 'enduring', 'Azariah' is a proper name meaning 'Yahveh has helped'. The phrase lists the descendants of Ethan, identified as Azariah.
[1CH.2.9] And the sons of Chetzron who were born to him: the compassion of God, Ram, and Keluvai. [§]
Uvnei Chetzron asher nolad lo et Yerahmeel veet Ram veet Keluvai.
'Uvnei' means 'and the sons (of)'; 'Chetzron' is a proper name; 'asher' means 'who'; 'nolad' means 'was born'; 'lo' means 'to him'; 'et' is a grammatical marker with no direct English equivalent; 'Yerahmeel' is a compound name of Yerah (compassion) + El (God) and is rendered as 'the compassion of God'; 'veet' means 'and' (with the same marker); 'Ram' is a proper name meaning 'exalted'; 'Keluvai' is a proper name (no divine element).
[1CH.2.10] Ram begot Amminadab, and Amminadab begot Nahshon, a prince of the sons of Judah. [§]
Ve-ram holid et Amminadab ve Amminadab holid et Nahshon nasi b'nei Yehudah.
'Ve-ram' means 'and Ram', 'holid' means 'begot', 'et' is the direct‑object marker, 'Amminadab' is a personal name, the second 've' means 'and', the second 'holid' again means 'begot', 'Nahshon' is a personal name, 'nasi' means 'prince' or 'chief', 'b'nei' means 'of the sons' or 'of the descendants', and 'Yehudah' is the name Judah.
[1CH.2.11] And Nachshon fathered Salma, and Salma fathered Boaz. [§]
ve-nachshon holid et Salma ve Salma holid et Boaz.
've' means 'and', 'nachshon' is a personal name, 'holid' means 'fathered' or 'begot', 'et' is a grammatical marker indicating the direct object, 'Salma' is a personal name, and 'Boaz' is a personal name.
[1CH.2.12] And Boaz fathered Oved, and Oved fathered Yishai. [§]
Uboaz holid et-Oved ve-Oved holid et-Yishai.
'Uboaz' means 'And Boaz', 'holid' means 'fathered' or 'begot', 'et-Oved' means 'the person Oved' (with 'et' as the direct object marker), 've-Oved' means 'and Oved', 'et-Yishai' means 'the person Yishai' (with 'et' as the direct object marker).
[1CH.2.13] and his son gave birth to his firstborn God‑father, and Abinadab the second, and Shimea the third. [§]
ve'ishi holid et‑b'koro et Eliav ve'Avinadav ha‑sheni ve'Shim'a ha‑shelishi.
've'ishi' means 'and his son', 'holid' means 'gave birth to' or 'begot', 'et' is the direct‑object marker, 'b'koro' means 'his firstborn', the second 'et' again marks the next object, 'Eliav' is a proper name composed of 'El' (God) and 'av' (father) so it is rendered as 'God‑father', 've'Avinadav' means 'and Abinadab' (a personal name), 'ha‑sheni' means 'the second', 've'Shim'a' means 'and Shimea' (another personal name), and 'ha‑shelishi' means 'the third'.
[1CH.2.14] Nethanael the fourth, Raday the fifth. [§]
Nethanael ha-revi'i raday ha-chamishi.
'Nethanael' is a personal name meaning 'gift of God'; 'ha-revi'i' means 'the fourth' (ha = the, revi'i = fourth); 'raday' is a proper name; 'ha-chamishi' means 'the fifth' (ha = the, chamishi = fifth).
[1CH.2.15] The sixth bone, David the seventh. [§]
Otzem ha-shishi David ha-shvi'i.
'Otzem' means 'bone' (also used figuratively for 'strength' or 'essence'), 'ha-shishi' means 'the sixth', 'David' is the personal name David, and 'ha-shvi'i' means 'the seventh'. The phrase strings these descriptors together in a literal way.
[1CH.2.16] And their sisters Zeruiah and Abigal, and the sons of Zeruiah Abishai and Joab and Made-God three. [§]
veachyoteihem tzeruya veavigal uveinei tzeruya avshai veyoav vaasa-el shloshah.
've' means 'and' as a conjunction. 'achyoteihem' means 'their sisters' (plural construct of 'achot' sister with 3rd person masculine plural suffix). 'tzeruya' is a proper name 'Zeruiah'. 've' again is 'and'. 'avigal' is a proper name 'Abigal'. 'uveinei' means 'and the sons of' (construct 'ben' plural with conjunction). 'tzeruya' repeats the name 'Zeruiah' to indicate 'sons of Zeruiah'. 'avshai' is a proper name 'Abishai'. 've' means 'and'. 'yoav' is a proper name 'Joab'. 'vaasa-el' is a compound of the verb 'asa' (made) and the divine name 'El' (God), so literally 'made God' used here as a personal name. 'shloshah' means 'three'. The verse is a list of family members.
[1CH.2.17] And Abigail gave birth to Amassa, and Amassa's father was an Ishmaelite. [§]
vaavigayil yaldah et-amosah vaavi amosah yeter hayishmaeli.
'vaavigayil' means 'and Abigail', 'yaldah' means 'gave birth', 'et-amosah' is the object marker 'et' plus the name 'Amosah', indicating 'to Amosah', 'vaavi' means 'and (the) father', 'amosah' is the name 'Amosah', 'yeter' means 'remaining' or 'rest' but in this construction it conveys the verb 'was', and 'hayishmaeli' means 'the Ishmaelite'. The clause therefore says that Abigail gave birth to Amosah, and the father of Amosah was an Ishmaelite.
[1CH.2.18] And Caleb son of Hezron gave birth to Azubah, a woman, and to Yeriot; and these are his children: Yeshur, Shovav and Ardon. [§]
veKaleb benhetzron holid et Azubah isha ve et Yeriot ve eleh baneha Yeshur ve Shovav ve Ardon.
'veKaleb' means 'and Caleb', 'benhetzron' means 'son of Hezron', 'holid' means 'gave birth to', 'et' is a direct‑object marker, 'Azubah' is a proper name, 'isha' means 'woman' (here implied as wife), 've' means 'and', 'et' again marks the next object, 'Yeriot' is a proper name, 've' means 'and', 'eleh' means 'these', 'baneha' means 'her children/sons', 'Yeshur' is a proper name (meaning 'upright'), 'Shovav' is a proper name, and 'Ardon' is a proper name.
[1CH.2.19] Azubah died, and he took for himself Kaleb and Efrat, and she bore him Hur. [§]
Vattamat azubah vayikach-lo Kaleb et-Efrat vateled lo et-Hur.
'Vattamat' means 'and she died', 'azubah' is a proper name meaning 'deserted' or 'abandoned woman', 'vayikach' means 'and he took', '-lo' means 'for him', 'Kaleb' is a proper name (a variant of 'Caleb'), 'et' is the accusative marker introducing a direct object, 'Efrat' is a proper name meaning 'fawn' or 'crotching', 'vateled' means 'and she bore', 'lo' again means 'for him', 'et' again marks the object, 'Hur' is a proper name meaning 'separate' or 'white'.
[1CH.2.20] And Hur fathered Uri, and Uri fathered Betzalel. [§]
vekhur holid et uri, veuri holid et betzalel.
've' means 'and'; 'khur' is a proper name (Hur); 'holid' means 'fathered' or 'sired'; 'et' is a grammatical marker indicating a direct object; 'uri' is a proper name (Uri, meaning 'my light'); 've' again means 'and'; the second 'uri' repeats the name Uri; the second 'holid' means 'fathered'; 'et' again marks the object; 'betzalel' is a proper name (Betzalel, meaning 'in the shadow of God').
[1CH.2.21] And after that Chetzron went to the daughter of Machir, the father of Gilead; and he took her. He was sixty years old, and she bore him Segub. [§]
Ve'achar ba ha-chetzron el-bat-Machir avi Gilad ve'hu le-kacha ve'hu ben shishim shanah ve'taled lo et Segub.
'Ve'achar' means 'and after', 'ba' means 'came', 'ha-chetzron' is a proper name, 'el-bat-Machir' means 'to the daughter of Machir', 'avi' means 'the father', 'Gilad' is a place name, 've'hu' means 'and he', 'le-kacha' means 'took her', 'ben shishim shanah' means 'was sixty years old', 've'taled' means 'and she bore', 'lo' means 'to him', 'et Segub' is the name of the child.
[1CH.2.22] And Segub fathered Jair, and he had twenty-three towns in the land of Gilead. [§]
Ushgub holid et-Yair vayehi-lo esrim ve-shalosh arim be-eretz ha-Gilad.
'Ushgub' means 'and Segub', 'holid' means 'fathered', 'et' is a grammatical marker for the direct object (not translated), 'Yair' is a personal name, 'vayehi-lo' means 'and it was to him' i.e., 'and he had', 'esrim' means 'twenty', 've-shalosh' means 'and three', 'arim' means 'towns', 'be-eretz' means 'in the land', 'ha-Gilad' means 'of Gilead'.
[1CH.2.23] And he took Geshur and Aram, the wife of Jair from them, the cattle and his daughters, sixty towns; all these were the sons of Makir, father of Gilad. [§]
Vayikach geshur va-aram et chavot ya'ir mei'itam et kenat ve-et benoteiha shishim ir kol eleh b'nei makir avi gilad.
'Vayikach' means 'and he took', 'geshur' is the name of a people called Geshur, 'va-aram' means 'and Aram' (another people), 'et' is a direct‑object marker, 'chavot' means 'the wife' or 'bride', 'ya'ir' is the personal name Jair, 'mei'itam' means 'from them', the second 'et' again marks the object, 'kenat' means 'cattle', 've-et' means 'and', 'benoteiha' means 'her daughters', 'shishim' means 'sixty', 'ir' means 'towns' or 'cities', 'kol' means 'all', 'eleh' means 'these', 'b'nei' means 'sons of', 'makir' is a personal name, 'avi' means 'father', and 'gilad' is another personal name. No divine name appears in this verse, so no special translation of a name of God is needed.
[1CH.2.24] And after the death of Hezron, Caleb son of Ephraim, and Hezron's wife Abijah gave birth to Ashhur, the father of Tekoa. [§]
Ve'achar mot Chetzron beChaleb Efratah ve'eshet Chetzron Aviyah ve'teled lo et Ashhur avi Tekoa.
'Ve'achar' means 'and after', 'mot' means 'death', 'Chetzron' is a proper name, 'beChaleb' means 'Caleb' (the son of), 'Efratah' means 'Ephraim', 've'eshet' means 'and the wife of', 'Aviyah' is a proper name, 've'teled' means 'and gave birth', 'lo' means 'to him', 'et' is the direct object marker, 'Ashhur' is a proper name, 'avi' means 'father of', 'Tekoa' is a place name.
[1CH.2.25] And the sons of Yerachmeel were Bechor, Chetzron, the Firstborn, Ram, Bunah, Oren, Otzem, and Ahijah. [§]
vayihyu bnei-yerachmeel bekor chetzron habekor ram uvunah vaoren vaotzem achiyah.
'vayihyu' means 'and were', 'bnei-yerachmeel' means 'the sons of Yerachmeel', 'bekor' means 'Bechor' (a personal name meaning 'firstborn'), 'chetzon' means 'Chetzron' (a personal name), 'habekor' means 'the firstborn' (used as a name), 'ram' means 'Ram' (a personal name meaning 'exalted'), 'uvunah' means 'and Bunah' (a personal name), 'vaoren' means 'and Oren' (a personal name), 'vaotzem' means 'and Otzem' (a personal name), 'achiyah' means 'Ahijah' (a personal name). The verse is listing the sons of Yerachmeel.
[1CH.2.26] And a woman became another to Lirachme'el, and her name was Atarah; she was the mother of Onam. [§]
vattehi isha akheret lirachme'el u'shmah atarah hi em onam.
'vattehi' means 'and she became', 'isha' means 'woman', 'akheret' means 'another', 'lirachme'el' is a personal name (the theophoric element 'el' is the name of God, here rendered literally as 'el'), 'u'shmah' means 'and her name', 'atarah' means 'crown' (used as a proper name), 'hi' means 'she', 'em' means 'mother', 'onam' is a proper name.
[1CH.2.27] And there were the sons of Ram, firstborn Mercy God, branch, right, and stalk. [§]
Vayiheyu b'nei Ram bechor Yerahme'el ma'ats ve-yamin va-eqer.
'Vayiheyu' means 'and there were', 'b'nei Ram' means 'the sons of Ram', 'bechor' means 'firstborn', 'Yerahme'el' is a personal name where the suffix 'El' is the divine name and is rendered literally as 'God', giving the meaning 'Mercy God', 'ma'ats' means 'branch', 've-yamin' means 'and right (hand)', and 'va-eqer' means 'and stalk'.
[1CH.2.28] And the sons of Onam were Shammay and Yada, and the sons of Shammay were Nadab and Avishur. [§]
vayyihyu bnei-oonam shammay veyada u-bnei shammay nadav vavishur.
'vayyihyu' means 'and it was' or 'and they became', 'bnei-oonam' means 'sons of Onam', 'shammay' is a proper name meaning 'heavenly' or 'the heavenly one', 'veyada' is a proper name (or verb meaning 'and he knew', here taken as a name 'Yada'), 'u-bnei shammay' means 'and the sons of Shammay', 'nadav' is a proper name meaning 'Nadab', 'vavishur' is a proper name meaning 'Avishur'.
[1CH.2.29] And the name of the wife of Avishur Avihayil; and she bore him Achban and Molid. [§]
ve-shem eshet Avishur Avihayil va-taled lo et-Achban ve-et-Molid.
've-shem' means 'and the name', 'eshet' means 'of the wife' or 'wife of', 'Avishur' is a proper name, 'Avihayil' is a proper name, 'va-taled' means 'and she gave birth', 'lo' means 'to him', 'et-Achban' refers to the proper name 'Achban' with the direct object marker, and 've-et-Molid' means 'and (the) Molid', another proper name.
[1CH.2.30] And the sons of Nadav: Saled and Afayim; and Saled died, having no sons. [§]
uvnei Nadav Saled veAfayim vayamat Saled lo banim.
'uvnei' means 'and the sons (of)', 'Nadav' is a personal name, 'Saled' is a personal name, 'veAfayim' means 'and Afayim' (another name), 'vayamat' means 'and (he) died', the second 'Saled' repeats the name, 'lo' means 'not', and 'banim' means 'sons' or 'children'.
[1CH.2.31] And the sons of Apayyim were Yishi, and the sons of Yishi were Sheshan, and the sons of Sheshan were Achlai. [§]
uvnei apayyim yishi uvnei yishi sheshan uvnei sheshan achlai.
'uvnei' means 'and the sons of', 'apayyim' is a proper name (Apayyim), 'yishi' is a proper name (Yishi), 'sheshan' is a proper name (Sheshan), 'achlai' is a proper name (Achlai). The phrase repeats the pattern 'and the sons of X were Y' to list a genealogy.
[1CH.2.32] And the sons of Yada, my brother Shamay, Yeter and Yonatan, and Yeter died; there were no sons. [§]
uvnei yada achi shamay yeter veyonatan vayamat yeter lo banim.
'uvnei' means 'and the sons', 'yada' is a personal name meaning 'knowledge' or 'to know', 'achi' means 'my brother', 'shamay' is a personal name meaning 'heaven' or 'sky', 'yeter' means 'excess' or 'remainder' and is used as a name, 'veyonatan' means 'and Yonatan' (Jonathan), 'vayamat' means 'and he died', 'lo' means 'not', 'banim' means 'sons' or 'children'.
[1CH.2.33] And the children of Jonathan were Pelet and Zaza. These were the children of YerachmeGod. [§]
U'venei Yonatan Pelet veZaza, eleh hayu b'nei YerachmeGod.
'U'venei' means 'and the children of', 'Yonatan' is the proper name Jonathan, 'Pelet' is a personal name, 'veZaza' means 'and Zaza', 'eleh' means 'these', 'hayu' means 'were', 'b'nei' means 'the children of', and 'YerachmeGod' is the personal name Yerachme'el with the element 'El' (the name of God) translated literally as 'God'.
[1CH.2.34] And there were not sons for Sheshan, only daughters; and for Sheshan a servant Egyptian, and his name was Yarchah. [§]
Ve'lo haya le'sheshan banim ki im-banot u'lesheshan eved mitsri u'shmo Yarchah.
'Ve'lo' means 'and not' or 'and there was not', 'haya' means 'was', 'le'sheshan' means 'to/for Sheshan' (a proper name), 'banim' means 'sons', 'ki' means 'because' or 'for', 'im-banot' means 'if daughters' i.e., 'only daughters', 'u'lesheshan' means 'and for Sheshan', 'eved' means 'servant' or 'slave', 'mitsri' means 'Egyptian', 'u'shmo' means 'and his name', 'Yarchah' is a proper name.
[1CH.2.35] And Seth gave his daughter to his servant as a wife, and she bore him Atai. [§]
Vayiten Sheshan et-bito le-yarcha avdo le-isha vatelad lo et-atai.
'Vayiten' means 'and he gave', 'Sheshan' is the name 'Seth', 'et-bito' means 'his daughter', 'le-yarcha' means 'to his servant', 'avdo' means 'his servant', 'le-isha' means 'as a wife', 'vatelad' means 'and she bore', 'lo' means 'for him', 'et-atai' means 'the child named Atai'.
[1CH.2.36] Now he fathered Nathan, and Nathan fathered Zabad. [§]
ve'attai holid et-Nathan ve-Nathan holid et-Zabad.
've'attai' means 'now' (or 'and now'), 'holid' means 'fathered' or 'begot', 'et' is a direct object marker, 'Nathan' is a personal name, the second 've' is a conjunction meaning 'and', the second 'Nathan' repeats the name as the subject of the next clause, and 'Zabad' is another personal name.
[1CH.2.37] And Zabad fathered Eflal, and Eflal fathered Oved. [§]
VeZabad holid et-Eflal ve-Eflal holid et-Oved.
'Ve' means 'and', 'Zabad' is a proper name meaning 'gift', 'holid' means 'fathered', 'et' is a grammatical marker for the direct object, 'Eflal' is a proper name meaning 'handful', the second 've' again means 'and', the second 'Eflal' repeats the name, the second 'holid' again means 'fathered', and 'Oved' is a proper name meaning 'servant'.
[1CH.2.38] And Obed begot Yehu, and Yehu begot Azariah. [§]
Ve'oved holid et-Yehu ve-Yehu holid et-Azariah.
'Ve' means 'and', 'Obed' (pronounced 'Obed') means 'servant', 'holid' means 'begot', 'et' is a grammatical marker for the direct object, 'Yehu' is a proper name, the second 've' again means 'and', the second 'Yehu' repeats the name, the second 'holid' means 'begot', and 'Azariah' is a proper name.
[1CH.2.39] And Azariah begot Chalets, and Chalets begot Elasha. [§]
Vazarya holid et Chalets veChelts holid et Elasha.
'Va' is the conjunction meaning 'and', 'Azarya' is the personal name Azariah, 'holid' means 'begot', 'et' is the grammatical marker introducing the object, 'Chalets' is a personal name, 've' is another conjunction meaning 'and', the second 'Chelts' repeats the same name, the second 'holid' again means 'begot', the second 'et' again marks the object, and 'Elasha' is a personal name.
[1CH.2.40] And God-asha begot Sismay, and Sismay begot Shallum. [§]
ve-el'asha holid et-sismay ve-sismay holid et-shallum.
've' means 'and', 'El' means 'God' (the divine name), 'asha' is a suffix forming the personal name, together giving 'God-asha'; 'holid' means 'begot'; 'et' is the direct‑object marker in Hebrew and is usually not rendered in English; 'Sismay' is a proper name; the second 've' again means 'and'; the second 'holid' means 'begot'; 'Shallum' is a proper name meaning 'peace'.
[1CH.2.41] And Shallum begot Jeconiah, and Jeconiah begot Elishama. [§]
Veshallum holid et-Yeckamya veYeckamya holid et-Elishama.
'Ve' means 'and', 'Shallum' is a proper name meaning 'peaceful', 'holid' means 'begot' or 'fathered', 'et' is a direct object marker, 'Yeckamya' is a proper name often rendered 'Jeconiah', 've' again means 'and', the second 'Yeckamya' repeats the name, the second 'holid' repeats 'begot', and 'Elishama' is a proper name meaning 'God hears' (though the divine element 'El' is left as part of the name).
[1CH.2.42] And the sons of Kalev, my brother Yerahme-God, Meisha his firstborn, he is the father of Zif, and the sons of Maresha, father of Hebron. [§]
uvnei Kalev Achi Yerahmeel Meisha bekoro hu Avi-Zif uvnei Maresha Avi Hebron.
'uvnei' means 'and the sons (of)', 'Kalev' is a personal name, 'Achi' means 'my brother', 'Yerahmeel' is a personal name composed of 'Yerahme' (he will have mercy) plus 'El' which translates as 'God', thus 'Yerahme-God', 'Meisha' is a personal name, 'bekoro' means 'his firstborn', 'hu' means 'he', 'Avi-Zif' means 'father of Zif', 'uvnei' again means 'and the sons (of)', 'Maresha' is a personal name, 'Avi' means 'father', and 'Hebron' is a place name.
[1CH.2.43] And the sons of Hebron: Koreach, Tappuch, Rekem, and Shama. [§]
U'vnei Hevron Koreach veTappuch veRekem vaShama.
'U'vnei' means 'and the sons of', 'Hevron' means 'Hebron' (a city), 'Koreach' is a proper name possibly meaning 'horned', 'veTappuch' means 'and Tappuch' (a name), 'veRekem' means 'and Rekem' (a name), 'vaShama' means 'and Shama' (a name) or 'and [they] heard' depending on context.
[1CH.2.44] And Shema fathered Racham, father of Yarkeaam; and Rekem fathered the heavens. [§]
ve-shema holid et-Racham avi Yarkeaam ve-rekem holid et-shamay.
've' means 'and', 'shema' is a proper name, 'holid' means 'fathered' or 'begot', 'et' is the direct‑object marker (not translated), 'Racham' is a proper name meaning 'compassion', 'avi' means 'my father' or 'father of', 'Yarkeaam' is a proper name, 've' again means 'and', 'rekem' is a proper name, 'holid' again means 'fathered', 'et' again the object marker, 'shamay' means 'heaven' (the sky or the heavens).
[1CH.2.45] And the son of heaven is a refuge, and the refuge is the father of the house of rock. [§]
Uven-Shamay Maon u-Maon Avi Beit-Tsur.
'U' means 'and'; 'ben' (written as 'ven' after the conjunction) means 'son'; 'Shamay' means 'heaven'; 'Maon' means 'refuge' or 'haven'; the second 'u' again means 'and'; the second 'Maon' repeats 'refuge'; 'Avi' means 'father of' (or 'my father' in a construct phrase); 'Beit' means 'house'; 'Tsur' means 'rock', so 'Beit-Tsur' is 'the house of rock'.
[1CH.2.46] And Eyifah Pilagesh dog gave birth to Charan and to Motza and to Gazez, and Charan fathered Gazez. [§]
veeyifah pilagesh kalev yalda et Charan ve'et Motza ve'et Gazez ve Charan holid et Gazez.
've' means 'and', 'eyifah' is a proper name, 'pilagesh' is a proper name, 'kalev' means 'dog', 'yalda' means 'gave birth to' (feminine), 'et' is the direct‑object marker, 'Charan' is a proper name, 'Motza' is a proper name meaning 'exit', 'Gazez' is a proper name, 'holid' means 'fathered' or 'gave birth to' (masculine).
[1CH.2.47] And the sons of Yahdai: Regem, Yotam, Geishan, Plet, Eifah, and Shaaf. [§]
Uvenei Yahdai Regem Veyotam Vgeishan Vaplet Veifah Vashaaf.
'Uvenei' means 'and the sons', 'Yahdai' is a proper personal name, 'Regem' is a proper name of a son, 'Veyotam' means 'and Yotam' (the name Yotam means 'God will be good'), 'Vgeishan' means 'and Geishan' (a personal name), 'Vaplet' means 'and Plet' (a personal name), 'Veifah' means 'and Eifah' (a personal name), 'Vashaaf' means 'and Shaaf' (a personal name).
[1CH.2.48] The dog of work gave birth to a break and the abundance. [§]
pilegesh kalev maacha yalad shever ve-et-tirchana.
'pilegesh' is a verb form meaning roughly 'to strike' or 'to cut'. 'kalev' means 'dog'. 'maacha' means 'work' or 'craft'. 'yalad' means 'gave birth' or 'birthed'. 'shever' means 'break' or 'broken thing'. 've-et-tirchana' is a conjunctive phrase where 've' means 'and', 'et' is an object marker, and 'tirchana' is a rare noun meaning something like 'abundance' or 'wideness'.
[1CH.2.49] And Sha'af father of Madmanna bore Sheva father of Makbena and father of Giva and the daughter of Kaleb Aksah. [§]
va-telede sha'af avi madmanna et-sheva avi makbena va-avi giva u-bat-kaleb achsa
'va-telede' means 'and she bore', 'sha'af' is a proper name, 'avi' means 'father of', 'madmanna' is a proper name, 'et-sheva' means 'Sheva' (object marker), 'avi' again means 'father of', 'makbena' is a proper name, 'va-avi' means 'and father of', 'giva' is a proper name, 'u-bat' means 'and daughter of', 'kaleb' is a proper name, 'achsa' is a proper name.
[1CH.2.50] These were the sons of Caleb, the son of Hur, by the concubine of Ephra; Shobal, the father of Kirjath-ye'arim. [§]
Eleh hayu b'nei Caleb ben-Chur b'khor Efratah; Shobal avi Kiryat Ye'arim.
'Eleh' means 'These', 'hayu' means 'were', 'b'nei' means 'the sons of', 'Caleb' is a personal name, 'ben-Chur' means 'the son of Hur', 'b'khor' is a construct meaning 'by the concubine of', 'Efratah' is a feminine form of the name Ephra (the concubine), 'Shobal' is a personal name, 'avi' means 'the father (or founder) of', 'Kiryat' means 'city', and 'Ye'arim' means 'forests' (so together 'Kiryat Ye'arim' means 'city of forests').
[1CH.2.51] Peace, my father of the house of bread, angry, my father of the house of fence. [§]
Salma Avi Beit-Lachem Charef Avi Beit-Gader.
'Salma' is a proper name meaning peace. 'Avi' means 'my father'. 'Beit' means 'house' and is used here in a construct form with the following word. 'Lachem' means 'bread', so 'Beit-Lachem' is 'house of bread'. 'Charef' is a verb meaning 'to be angry' or 'to scold'. The second 'Avi' again means 'my father'. 'Beit-Gader' combines 'Beit' (house) with 'Gader' meaning 'wall' or 'fence', thus 'house of fence'.
[1CH.2.52] And they were sons of Shobal, father of the city of forests, the seer, half of the rests. [§]
vayihyu banim leshoval avi qiryat ye'arim haroe chatzi hamenuchot.
'vayihyu' means 'and they were', 'banim' means 'sons', 'leshoval' means 'of Shobal' (a personal name), 'avi' means 'father of', 'qiryat' means 'city', 'ye'arim' means 'forests', together 'qiryat ye'arim' is the place name 'city of forests', 'haroe' means 'the seer' (one who sees), 'chatzi' means 'half', 'hamenuchot' means 'the rests' or 'the places of rest'.
[1CH.2.53] And the families of the city of forests, the Yitri, the Puti, the Shumati and the Mishrai; from these came the Tzarati and the Eshtuli. [§]
u-mishp'chot Kiryat Ya'arim ha-yitri ve-ha-puti ve-ha-shumati ve-ha-mishrai me'ele yatz'u ha-tzar'ati ve-ha-esht'uli.
'u-mishp'chot' means 'and families', 'Kiryat' means 'city (of)', 'Ya'arim' means 'forests', 'ha-yitri' means 'the Yitri (a clan name)', 've-ha-puti' means 'and the Puti (a clan name)', 've-ha-shumati' means 'and the Shumati (a clan name)', 've-ha-mishrai' means 'and the Mishrai (a clan name)', 'me'ele' means 'from these', 'yatz'u' means 'went out' or 'came forth', 'ha-tzar'ati' means 'the Tzarati (a clan name)', 've-ha-esht'uli' means 'and the Eshtuli (a clan name)'.
[1CH.2.54] Sons of Salma, the house of Bread, and Netophati, crowns of the house of Joab, and half of the Manachite, the Tzari. [§]
Bnei Salma Beit Lechem unetophati Atarot Beit Yoav Vachzi Hamannachti Hatzari.
'Bnei' means 'sons (of)', 'Salma' is a proper name, 'Beit' means 'house (of)', 'Lechem' means 'bread', 'unetophati' means 'and Netophati' (a person or clan), 'Atarot' means 'crowns', 'Yoav' is a proper name (Joab), 'Vachzi' means 'and half', 'Hamannachti' means 'the Manachite' (a clan), 'Hatzari' means 'the Tzari' (a clan).
[1CH.2.55] and families of recorders who sit crush the young ones, the listeners, the booths; they the priests the ones who come from the heat of my father's house of the rider. [§]
u mishpot sof'rim yosh'vei ya'vetz tir'atim shim'atim sukhatim hemah hakkinim habaim mehamat avi beit rekav
'u' means 'and', 'mishpot' means 'families', 'sof'rim' means 'recorders' (those who count), 'yosh'vei' means 'those who sit' or 'inhabitants', 'ya'vetz' means 'crush' (verb) or could be a proper name, 'tir'atim' means 'young ones' or 'seedlings', 'shim'atim' means 'listening' or 'hearings', 'sukhatim' means 'booths' or 'tabernacles', 'hemah' means 'they', 'hakkinim' means 'the priests', 'habaim' means 'the coming' or 'those who come', 'mehamat' means 'from the heat', 'avi' means 'my father', 'beit' means 'house', 'rekav' means 'rider'.
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 Izrahite the second Daniel to Avigail the Carmelite. [§]
ve'eleh hayu b'nei David asher nolad-lo bechevron habekhor Amnon leAchinoam hayizraelit sheni Daniel leAvigail hakarmelit.
've'eleh' means 'and these'; 'hayu' means 'were'; 'b'nei' means 'the sons of'; 'David' is the name David; 'asher' means 'who'; 'nolad-lo' means 'was born to him'; 'bechevron' means 'in Hebron'; 'habekhor' means 'the firstborn'; 'Amnon' is a proper name; 'leAchinoam' means 'to Achinoam'; 'hayizraelit' means 'the Izrahite'; 'sheni' means 'the second'; 'Daniel' is a proper name; 'leAvigail' means 'to Avigail'; 'hakarmelit' means 'the Carmelite'.
[1CH.3.2] The third, to Abshalom son of Maacha, daughter of Talmai, king of Geshur; the fourth, Adonijah son of Haggith. [§]
hashlishi leAbshalom ben Maacha bat Talmai melech Geshur harevi'i Adoniyah ben Haggith.
'hashlishi' means 'the third', 'leAbshalom' means 'to/for Abshalom', 'ben' means 'son of', 'Maacha' is a personal name, 'bat' means 'daughter of', 'Talmai' is a personal name, 'melech' means 'king', 'Geshur' is a place or clan name, 'harevi'i' means 'the fourth', 'Adoniyah' is a personal name meaning 'my Lord is Yahweh' (but here kept as a name), 'ben' again means 'son of', and 'Haggith' is a personal name.
[1CH.3.3] The fifth judgment to Avital; the sixth will tremble to the lamb, his wife. [§]
hachamishi shefatyah laavital hashishi yitreaam le'eglah ishtó.
'hachamishi' means 'the fifth' (ha- definite article + chamishi 'fifth'), 'shefatyah' comes from the root shafat 'to judge' and here means 'judgment', 'laavital' is the preposition 'to' (la-) plus the proper name 'Avital', so 'to Avital', 'hashishi' means 'the sixth', 'yitreaam' is the future third‑person singular form of the verb 'to tremble' or 'to shake', thus 'he will tremble', 'le'eglah' is the preposition 'to' (le-) plus 'the lamb', so 'to the lamb', and 'ishtó' is 'his wife' (isht 'wife' with the possessive suffix ó).
[1CH.3.4] Six (years) he was born in Hebron, and he reigned there seven years and six months, and thirty‑three years he reigned in Jerusalem. [§]
shisha nolad-lo bechevron vayimlakh sham sheva shanim ve-shisha chodeshim u-shloshim ve-shalosh shana malakh birushalayim.
'shisha' means 'six', 'nolad-lo' means 'was born to him', 'bechevron' means 'in Hebron', 'vayimlakh' means 'and he reigned', 'sham' means 'there', 'sheva shanim' means 'seven years', 've-shisha chodeshim' means 'and six months', 'u-shloshim ve-shalosh shana' means 'and thirty and three years' i.e., thirty‑three years, 'malakh' means 'he reigned', 'birushalayim' means 'in Jerusalem'.
[1CH.3.5] And these were born to him in Jerusalem: Shimah, Shobab, Nathan, and Solomon, four to the daughter Shua, the daughter of Amiel. [§]
ve eleh nuldu lo birushalayim shimah ve shobab ve natan u shlomo arbaah levat shua bat amiel.
've' means 'and', 'eleh' means 'these', 'nuldu' means 'were born', 'lo' means 'to him', 'birushalayim' means 'in Jerusalem', 'shimah' is a personal name meaning 'heard', 've' means 'and', 'shobab' is a personal name meaning 'flowing' or 'rain', 've' means 'and', 'natan' is a personal name meaning 'he gave', 'u' means 'and', 'shlomo' is a personal name meaning 'peace', 'arbaah' means 'four', 'levat' means 'to the daughter of' (literally 'to the daughter'), 'shua' is a personal name, 'bat' means 'daughter', 'amiel' is a personal name meaning 'people of God'.
[1CH.3.6] and he will choose, and God hears, and God delivers. [§]
ve-yivchar ve-elishama ve-eliphalet.
've' means 'and', 'yivchar' means 'he will choose', 'elishama' means 'God hears' (El = God, shama = hears), 'eliphalet' means 'God delivers' (El = God, phalet = delivers).
[1CH.3.7] And he shines, and he strikes, and he appears. [§]
ve-nogah ve-nefeg ve-yafiah.
've' means 'and', 'nogah' means 'shines' (from the root N-G-H which denotes shining or radiance), 'nefeg' means 'will strike' (from the root N-F-G which denotes striking or hitting), 'yafiah' means 'will appear' (from the root P-A which denotes appearing or becoming visible).
[1CH.3.8] and God heard and God knows and God delivers nine. [§]
veelishama veelyada veeliphelet tishah
've' means 'and', attached to each name. 'Elishama' breaks into 'El' (God) and 'shama' (heard), so it means 'God heard'. 'Elyada' breaks into 'El' (God) and 'yada' (knows), so it means 'God knows'. 'Eliphelet' breaks into 'El' (God) and 'phelat' (delivers or rescues), so it means 'God delivers'. 'tishah' means 'nine'.
[1CH.3.9] All the sons of David, besides the sons of Philigashim and Tamar their sister. [§]
Kol b'nei David milvad b'nei Philigashim v'Tamar achotam.
'Kol' means 'all', 'b'nei' means 'the sons of', 'David' is a proper name, 'milvad' means 'besides' or 'apart from', 'b'nei-Philigashim' means 'the sons of Philigashim', 'v'' is the conjunction 'and', 'Tamar' is a proper name, 'achotam' means 'their sister'. The final isolated 'Pe' is a textual marker used in the manuscript.
[1CH.3.10] And the son of Solomon, Rechabam; his son My father is Yahveh; his son Asa; his son Yahveh has judged. [§]
u'ven-Shlomo Rechabam Aviyah beno Asa beno Yehoshafat beno.
'u'ven' means 'and the son of', 'Shlomo' is the name Solomon, 'Rechabam' is a proper name (the meaning is not a divine element), 'Aviyah' means 'My father is Yahveh' (the theophoric element YHVH rendered as Yahveh), 'beno' means 'his son', 'Asa' means 'he made' or 'he has made', 'Yehoshafat' means 'Yahveh has judged' (YHVH rendered as Yahveh), and the final 'beno' again means 'his son'.
[1CH.3.11] Yoram his son Ahaziyahu his son Joash his son. [§]
Yoram beno Achaziyahu beno Yoash beno.
'Yoram' is a personal name meaning 'Yahweh is exalted', 'beno' means 'his son', 'Achaziyahu' is a personal name meaning 'Yahweh has grasped', a second 'beno' again means 'his son', 'Yoash' is a personal name meaning 'salvation', and the final 'beno' means 'his son'.
[1CH.3.12] Amatsyah his son Azariah his son Yotam his son. [§]
Amatsyah beno Azariah beno Yotam beno.
'Amatsyah' means 'my strength is Yahveh', a theophoric name containing the divine name Yahveh. 'beno' means 'his son'. 'Azariah' means 'Yahveh has helped', also containing the divine name Yahveh. 'Yotam' means 'Yahveh is perfect' or 'Yahveh is upright', again containing Yahveh. Each 'beno' links the persons as father‑son relationships.
[1CH.3.13] Ahaz his son Hezekiah his son Manasseh his son. [§]
Achaz beno Hizkiyahu beno Menashe beno.
'Achaz' is a personal name meaning 'grasp' or 'hold'. 'beno' means 'his son' (ben = son, -o = his). 'Hizkiyahu' is a personal name meaning 'Yahweh strengthens'. 'Menashhe' is a personal name meaning 'causing to forget' or 'the one who causes to be forgotten'. The pattern repeats, each 'beno' linking a father to his son.
[1CH.3.14] Amon his son Yahveh saves his son. [§]
Amon beno Yoshiyahu beno.
'Amon' is a personal name meaning 'faithful', not a divine name. 'beno' means 'his son'. 'Yoshiyahu' is a theophoric name formed from 'Yoshi' (saves) and 'yahu' (Yahveh), so it is rendered literally as 'Yahveh saves'. The second 'beno' again means 'his son'.
[1CH.3.15] And the sons of Josiah: the firstborn Yohanan, the second Yehoyakim, the third Tzidkiyahu, the fourth Shalum. [§]
Uvnei Yoshiyahu habekhor Yohanan hasheni Yehoyakim hashlishi Tzidkiyahu harvi'i Shalum.
'Uvnei' means 'and the sons of', 'Yoshiyahu' is the name Josiah, 'habekhor' means 'the firstborn', 'Yohanan' means 'Yahweh is gracious', 'hasheni' means 'the second', 'Yehoyakim' means 'Yahweh raises', 'hashlishi' means 'the third', 'Tzidkiyahu' means 'Yahweh is righteousness', 'harvi'i' means 'the fourth', 'Shalum' is a personal name meaning 'repaid' or 'peace'.
[1CH.3.16] And the sons of Jehoiakim, Jeconiah his son, Zedekiah his son. [§]
uvei yehoiakim yekhaniah beno tzidkiyah beno.
'uvei' means 'and the sons of', 'yehoiakim' is the personal name Jehoiakim, 'yekhaniah' is the personal name Jeconiah, 'beno' means 'his son', 'tzidkiyah' is the personal name Zedekiah, and the final 'beno' again means 'his son'.
[1CH.3.17] And the sons of Yekhaniah: Asir, Shealtiel his son. [§]
Uvnei Yekhaniah Asir Shealtiel beno.
'Uvnei' means 'and the sons (of)', 'Yekhaniah' is a proper name meaning 'Yahveh has established', 'Asir' is a proper name possibly meaning 'captive' or 'bound', 'Shealtiel' is a proper name composed of 'She'alti' meaning 'I asked' and 'El' meaning 'God', and 'beno' means 'his son'.
[1CH.3.18] and Malkiram and Fedayah and Shenatzar Yekamya Hoshamah and Nedabya. [§]
uMalkiram uFedayah uShenatzar Yekamya Hoshamah uNedabya.
'u' is the Hebrew conjunction meaning 'and' attached to each following word. 'Malkiram' is a proper name, likely meaning something like 'their king' (malach = king, -am = their). 'Fedayah' is a proper name, possibly derived from 'pedi' meaning 'redeemer' with a feminine suffix. 'Shenatzar' is a proper name, perhaps from the root 'natzar' meaning 'to guard' with a prefixed 'she-' indicating 'that which'. 'Yekamya' is a proper name, perhaps from 'qama' meaning 'to rise' with a theophoric element. 'Hoshamah' is a proper name, likely from 'shama' meaning 'to hear' with a prefixed 'ho-' indicating 'the one who hears'. 'Nedabya' is a proper name, possibly from 'nadab' meaning 'generous' with a feminine suffix. Each word is prefixed by the conjunction 'u' meaning 'and'.
[1CH.3.19] And the sons of Pedaya [were] Zerubbabel and Shimi, and the son of Zerubbabel [was] Meshullam and Hananiah, and Shlomit their sister. [§]
Uvenei Pedaya Zerubbabel vShimi uben-Zerubbabel Meshullam vChanan'ya uShlomit achotam.
'U' means 'and', 'venei' means 'the sons of', 'Pedaya' is a personal name, 'Zerubbabel' is a personal name, 'vShimi' means 'and Shimi', 'uben-Zerubbabel' means 'and the son of Zerubbabel', 'Meshullam' is a personal name, 'vChanan'ya' means 'and Hananiah', 'uShlomit' means 'and Shlomit', 'achotam' means 'their sister'.
[1CH.3.20] And accounting and a tent and blessing and kindness, dwells kindness five. [§]
Vachushubah va ohel u berakhyah vachasadyah yoshev chesed chamesh.
'Vachushubah' means 'and an accounting' (the prefix 'va' = and, 'chushubah' = accounting). 'Va ohel' means 'and a tent' (with 'va' = and, 'ohel' = tent). 'U berakhyah' means 'and his blessing' (u = and, 'berakhyah' = blessing). 'Vachasadyah' means 'and kindness' (va = and, 'chasadyah' = kindness). 'Yoshev' means 'dwells' or 'sits'. 'Chesed' means 'kindness' or 'mercy'. 'Chamesh' means 'five'.
[1CH.3.21] and the son of Grace of Yahveh, Pelatia, and Salvation of Yahveh; sons of Healer of Yahveh, sons of Arnan, sons of Servant of Yahveh, sons of Dweller of Yahveh. [§]
u'ven Chananyah Pelatya viYeshayahu b'nei Rephayah b'nei Arnan b'nei Ovadyah b'nei Shekhaniah.
'u'ven' means 'and (the) son of', 'Chananyah' means 'Grace of Yahveh', 'Pelatya' is a personal name left unchanged, 'viYeshayahu' means 'and Salvation of Yahveh', 'b'nei' means 'sons of', 'Rephayah' means 'Healer of Yahveh', 'Arnan' is a personal name left unchanged, 'Ovadyah' means 'Servant of Yahveh', and 'Shekhaniah' means 'Dweller of Yahveh'. The verse lists a genealogical sequence of these individuals.
[1CH.3.22] And the children of Shekhaniah, [the children of] Shemaiah, and the children of Shemaiah: extermination, redemption, fleeing, youth, judgment, six. [§]
Uve-nei Shekhaniah Shemaiah, uve-nei Shemaiah: Chatush, veYiga'al, uVarich, veNe'ar'ya, veShafat shisha.
'U' (and) + 've' (and) are conjunctions linking phrases. 'bnei' means 'the sons' or 'the children of'. 'Shekhaniah' is a proper name meaning 'the presence of God' (but here kept as a name). 'Shemaiah' is another proper name meaning 'has heard God' (kept as a name). The second 'bnei Shemaiah' repeats the same. 'Chatush' (חַטּוּשׁ) means 'extermination' or 'decay'. 'veYiga'al' (וְיִגְאָל) means 'and he will redeem' or 'and redemption'. 'uVarich' (וּבָרִיחַ) means 'and he will flee' or 'and escape'. 'veNe'ar'ya' (וְנְעַרְיָה) means 'and youth' or 'and young ones'. 'veShafat' (וְשָׁפָט) means 'and judgment' or 'and he will judge'. 'shisha' (שִׁשָּׁה) means 'six', indicating a total of six items or persons.
[1CH.3.23] And the son of Ne'arya—Elyoeinai, Hezekiah, and Azrikam—were three. [§]
u-ven-ne'aryah elyo'einai vechizkiyah ve'azrikam shloshah.
'u-ven-ne'aryah' means 'and the son of Ne'arya', 'elyo'einai' is a proper name, 'vechizkiyah' means 'and Hezekiah', 've'azrikam' means 'and Azrikam', and 'shloshah' means 'three'. The verse lists three individuals who are the son of Ne'arya.
[1CH.3.24] And the sons of Elyoeinai: Hodayvahu, Elyashiv, Pelayah, Akkub, Yochanan, Delayah, and Anani—seven. [§]
Uvnei Elyoeinai Hodayvahu vElyashiv uPelayah vAkkub vYochanan uDelayah vaAnani shivah.
'Uvnei' means 'and the sons of', 'Elyoeinai' is a proper name, 'Hodayvahu' is a proper name, 'vElyashiv' means 'and Elyashiv', 'uPelayah' means 'and Pelayah', 'vAkkub' means 'and Akkub', 'vYochanan' means 'and Yochanan', 'uDelayah' means 'and Delayah', 'vaAnani' means 'and Anani', 'shivah' means 'seven'.
1CH.4
[1CH.4.1] The sons of Judah: Peretz, Hezron, Carmi, Hur, and Shobal. [§]
B'nei Yehudah Peretz Chetzron veKarmi veHur veShobal.
'B'nei' means 'sons of', 'Yehudah' means 'Judah', 'Peretz' is a proper name meaning 'burst forth', 'Chetzron' is a proper name (Hezron), 've' means 'and', 'Karmi' is a proper name, another 've' means 'and', 'Hur' is a proper name, another 've' means 'and', and 'Shobal' is a proper name.
[1CH.4.2] Ureah son of Shobal begot Yahath, and Yahath begot Achumai and Lahad; these are the families of the Tzareti. [§]
Ureah ben-Shobal holid et Yahath, veYahath holid et Achumai ve et Lahad, eleh mishpachot hatzareti.
'Ureah' is a personal name meaning 'Ureah'. 'ben' means 'son', and 'Shobal' is a personal name, so 'ben-Shobal' means 'son of Shobal'. 'holid' means 'begot' or 'fathered'. 'et' is a grammatical marker for the direct object and is not translated. 'Yahath' is a personal name. 'veYahath' means 'and Yahath'. The second 'holid' again means 'begot'. 'Achumai' is a personal name, and 've et Lahad' means 'and Lahad'. 'eleh' means 'these'. 'mishpachot' means 'families' or 'clans'. 'hatzareti' means 'of the Tzareti', referring to a specific clan or group.
[1CH.4.3] And these are the fathers of Eitam, Yizrael, Yishma, and Yidbash, and the name of their sister is the Tzelelp'oni. [§]
Ve'elleh avi Eitam Yizrael veYishma veYidbash ve-shem achotam haTzelelp'oni.
'Ve'elleh' means 'and these', 'avi' means 'the fathers of', 'Eitam' is a proper name, 'Yizrael' is a proper name meaning 'Yizrael', 'veYishma' means 'and Yishma' (a proper name), 'veYidbash' means 'and Yidbash' (a proper name), 've-shem' means 'and the name', 'achotam' means 'their sister', and 'haTzelelp'oni' is a proper name meaning 'the Tzelelp'oni'.
[1CH.4.4] And the face of God, father of Gedor, and Ezra, father of Chusha, these are the sons of Chur, the firstborn of Ephrath, father of the house of bread. [§]
uPenuel abi Gedor veEzer abi Chusha eile b'nei-Chur b'khor Efratah abi beit lacham.
'uPenuel' means 'and Penuel' where 'Penuel' is a name composed of 'pan' (face) and 'El' (God) and is rendered literally as 'the face of God'. 'abi' means 'father of'. 'Gedor' is a proper name. 'veEzer' means 'and Ezra', a personal name meaning 'help'. 'abi' again means 'father of'. 'Chusha' is a personal name. 'eile' means 'these'. 'b'nei-Chur' means 'the sons of Chur' (b'nei = sons of, Chur = a proper name). 'b'khor' means 'the firstborn'. 'Efratah' is the place name Ephrath. 'abi' again means 'father of'. 'beit' means 'house'. 'lacham' means 'bread' (lam = of, cham = bread).
[1CH.4.5] And to Ashkhur, father of Tekoa, there were two women, a prostitute and a maiden. [§]
ul'ashkhur avi tekoa hayu shtei nashim chela ve'naarah.
'ul'ashkhur' means 'and to Ashkhur', 'avi' means 'father (of)', 'tekoa' is a proper name meaning 'Tekoa', 'hayu' means 'were', 'shtei' means 'two', 'nashim' means 'women', 'chela' means 'a prostitute', 've'naarah' means 'and a maiden'.
[1CH.4.6] And a young woman gave birth to him, Achuzam and Chefer and Teimni and Haachashtriy; these are the sons of the young woman. [§]
Vatelad lo naarah et Achuzam ve et Chefer ve et Teimni ve et Haachashtriy eleh bnei naarah.
'Vatelad' means 'and gave birth', 'lo' means 'to him', 'naarah' means 'young woman' or 'girl', 'et' is the direct‑object marker, 'Achuzam' is a proper name, 've' means 'and', 'Chefer' is a proper name, another 've et' introduces 'Teimni', which is a proper name, another 've et' introduces 'Haachashtriy', also a proper name, 'eleh' means 'these', 'bnei' means 'sons of', and the final 'naarah' repeats 'the young woman'.
[1CH.4.7] and the children of Chelaah, Tzeret, Yetsokhar, and Etnan. [§]
uvnei chelaah tzeret yetsokhar veetnan
'uvnei' means 'and the children of', 'chelaah' is a proper name, 'tzeret' is a proper name, 'yetsokhar' is a proper name, 'veetnan' means 'and Etnan' (the prefix 've' meaning 'and').
[1CH.4.8] And the end bore Anuv and the Tzovevah, and the families of Acherchel, son of Harum. [§]
veqots holid et-anuv ve'et-hatzovevah u-mishpachot acharchal ben-harum.
'veqots' means 'and the end', 'holid' means 'gave birth to' or 'bore', 'et-anuv' means 'Anuv (a proper name)', 've'et' means 'and (the object marker)', 'hatzovevah' means 'the Tzovevah (a proper name)', 'u-mishpachot' means 'and the families', 'acharchal' is a proper name (Acherchel), 'ben-harum' means 'son of Harum'.
[1CH.4.9] And Yaabetz was honored among his brothers, and his mother called him Yaabetz, saying, 'Because I gave birth in grief.' [§]
vayehi yaabetz nikbad meechav veimo kara shemo yaabetz leemor ki yaladti beotzeb
'vayehi' means 'and it came to be', 'yaabetz' is a personal name, 'nikbad' means 'was honored', 'meechav' means 'among his brothers', 'veimo' means 'and his mother', 'kara' means 'called', 'shemo' means 'his name', 'leemor' means 'to say', 'ki' means 'because', 'yaladti' means 'I gave birth', 'beotzeb' means 'in sorrow' or 'in grief'.
[1CH.4.10] And he called Ya'avetz to the Gods of Israel, saying 'If you bless, you will bless me and you will increase my boundary and your hand will be with me and you will do evil without grief', and he brought the Gods what he asked. [§]
Vayikra Ya'avetz leElohei Yisrael le'emor im-ba'rech tevarcheyni vehirbita et-gevuli vehayetah yadcha imi ve'asita mera'ah levilti atzvi vayave Elohim et asher-shaal.
'Vayikra' means 'and he called', 'Ya'avetz' is a personal name, 'leElohei' means 'to the Gods' (le + Elohim, with 'Elohim' translated as 'the Gods'), 'Yisrael' means 'Israel', 'le'emor' means 'to say', 'im' means 'if', 'ba'rech' means 'you bless', 'tevarcheyni' means 'you will bless me', 'vehirbita' means 'and you will increase', 'et-gevuli' means 'my boundary', 'vehayetah' means 'and it will be', 'yadcha' means 'your hand', 'imi' means 'with me', 've'asita' means 'and you will do', 'mera'ah' means 'evil', 'levilti' means 'without', 'atzvi' means 'grief' or 'sorrow', 'vayave' means 'and he brought', 'Elohim' means 'the Gods', 'et' is a direct object marker, and 'asher-shaal' means 'that he asked'. The divine name 'Elohim' is rendered as 'the Gods' per the translation guidelines.
[1CH.4.11] And Keluv, my brother Shucha, fathered Mechir; he is the father of Eshton. [§]
ukhluv achi-shucha holid et-mechir hu avi eshton.
'ukhluv' is a proper name (likely 'Keluv'); 'achi-shucha' means 'my brother Shucha' (achi = brother, shucha = a personal name); 'holid' means 'fathered' or 'begot'; 'et-mechir' means 'the person Mechir' (et is the accusative marker, mechir is a name); 'hu' means 'he'; 'avi' means 'father of'; 'eshton' is a personal name, likely 'Eshton'.
[1CH.4.12] And I will drink; (he) gave birth to the house of Rapa and to Paseach and to Tehina, father of the city of Snake; these are the men of Rekha. [§]
ve'eshton holid et beit rafa ve'et paseach ve'et tehina avi ir nachash eleh anshei rekha
've'eshton' means 'and I will drink', 'holid' means 'gave birth', 'et' is the direct object marker, 'beit rafa' means 'house of Rapa', 've'et' means 'and (the) ...', 'paseach' is a proper name, 'tehina' is a proper name, 'avi' means 'father', 'ir' means 'city', 'nachash' means 'snake', 'eleh' means 'these', 'anshei' means 'men of', 'rekha' is a proper name.
[1CH.4.13] And the sons of Kenaz: Atni'el and Seriah; and the sons of Atni'el: Chatat. [§]
Uvenei Kenaz Atni'el uSreiyah uvenei Atni'el Chatat.
'U' means 'and', 'venei' means 'the sons of', 'Kenaz' is a proper name, 'Atni'el' is a proper name, 'u' again means 'and', 'Sreiyah' (Seriah) is a proper name, 'u' again means 'and', 'venei' again means 'the sons of', 'Atni'el' repeats the proper name, 'Chatat' is a proper name.
[1CH.4.14] And Meonothai fathered Afrah, and Serayah fathered Joab, a father of a valley of craftsmen, because they were craftsmen. [§]
Umeonotai holid et-Afrah uS'rayah holid et-Yoav avi gey cherashim ki cherashim hayu.
'Umeonotai' is a personal name meaning 'Meonothai', 'holid' means 'begot' or 'fathered', 'et-Afrah' refers to the name 'Afrah', 'uS'rayah' means 'and Serayah' (another personal name), the second 'holid' again means 'begot', 'et-Yoav' refers to the name 'Yoav' (Joab), 'avi' means 'father of', 'gey' means 'valley', 'cherashim' means 'craftsmen', 'ki' means 'because', the second 'cherashim' repeats 'craftsmen', and 'hayu' means 'they were'.
[1CH.4.15] And the sons of Caleb son of Yefuneh: Iru, Ela, and Naam; and the sons of Ela and Kenaz. [§]
Uveinei Kalev ben Yefuneh Iru Ela vaNaam uveinei Ela uKenaz.
'Uveinei' means 'and the sons', 'Kalev' is the proper name Caleb, 'ben' means 'son of', 'Yefuneh' is a proper name, 'Iru' is a proper name, 'Ela' is a proper name, 'vaNaam' means 'and Naam', the second 'uveinei' again means 'and the sons', the second 'Ela' repeats the name, and 'uKenaz' means 'and Kenaz'. The verse lists the descendants of Caleb son of Yefuneh and then the descendants of Ela and Kenaz.
[1CH.4.16] And the sons of Praise God: Zif, and Zipah, Tirya, and Asharel. [§]
uvnei yehallel el zif vezipah tirya vaasharel.
'uvnei' means 'and the sons of', 'yehallel' is a compound name meaning 'praise', 'el' means 'God' (the literal translation of the divine name El), 'zif' is a personal name, 'vezipah' means 'and Zipah' (another personal name), 'tirya' is a personal name, and 'vaasharel' means 'and Asharel' (a personal name).
[1CH.4.17] And the son of Ezra, Yeter, and Mered, and Efar, and Yalon, and she gave birth to Miriam and to Shamay and to Yishbach, father of eshtemoa. [§]
Uven Ezra Yeter u-Mered ve-Efar ve-Yalon va-Tahar et-Miriam ve-et-Shamay ve-et-Yishbach Avi eshtemoa.
'Uven' means 'and son', referring to a descendant of Ezra. 'Ezra' is a proper name. 'Yeter' means 'excess' or 'remainder'. 'u-Mered' means 'and rebellion'. 've-Efar' means 'and dust'. 've-Yalon' means 'and Yalon', another proper name. 'va-Tahar' means 'and she gave birth' (from the verb for conceiving). 'et-Miriam' is the direct object marker 'et' plus the name Miriam. 've-et-Shamay' is 'and (the marker) Shamay', a personal name. 've-et-Yishbach' is 'and (the marker) Yishbach', another name. 'Avi' means 'father' or can be a name meaning 'my father'. 'eshtemoa' is a name meaning 'he will hear' or similar. The verse lists a series of names and actions in a genealogical or narrative context.
[1CH.4.18] And his wife the Jewish woman gave birth to Yered, father of Gedor, and Chever, father of Soko, and Yekutiel, father of Zanoch, and these are the sons of Bitia, daughter of Pharaoh, whom Marad took. [§]
veishto hayehudiya yaldah et-yered avi gedor ve-et-chever avi soko ve-et-yekutiael avi zanoh ve-elle bnei bityah bat-faroh asher lakach mared.
'veishto' means 'and his wife', 'hayehudiya' means 'the Jewish woman', 'yaldah' means 'gave birth to', 'et-yered' means 'Yered (a proper name)', 'avi' means 'father of', 'gedor' is a proper name, 've-et-chever' means 'and Chever', 'soko' is a proper name, 've-et-yekutiael' means 'and Yekutiel', 'zanoh' is a proper name, 've-elle' means 'and these', 'bnei' means 'the sons of', 'bityah' is a proper name, 'bat-faroh' means 'daughter of Pharaoh', 'asher' means 'who', 'lakach' means 'took', 'mared' is a proper name.
[1CH.4.19] And the sons of the wife of Hodiya, sister of Nacham, father of Keila the German, and Eshtemoa the Maachati. [§]
U'venei etshet Hodiya achot Nacham avi Keila haGarmi veEsh'tmoa haMaachati.
'U'venei' means 'and the sons', 'etshet' means 'of the wife', 'Hodiya' is a proper name, 'achot' means 'sister', 'Nacham' is a proper name, 'avi' means 'father of', 'Keila' is a proper name, 'haGarmi' means 'the German' (a descriptor), 've' means 'and', 'Esh'tmoa' is a proper name, 'haMaachati' means 'the Maachati' (a tribal or regional designation).
[1CH.4.20] And the children of Simon: Amnon and Rinnah, son of Chanan and Tilon, and the children of Yesh'i Zohhet and the son of Zohhet. [§]
Uve'nei Shim'on Amnon veRinnah ben-chanan veTilon uve'nei Yesh'i Zohhet uven-Zohhet.
'Uve'nei' means 'and the children of', 'Shim'on' is the name Simon, 'Amnon' is a personal name, 'veRinnah' means 'and Rinnah', 'ben-chanan' means 'son of Chanan', 'veTilon' means 'and Tilon', 'uve'nei' again means 'and the children of', 'Yesh'i' is a personal name, 'Zohhet' is a personal name, 'uven-Zohhet' means 'and son of Zohhet'. The verse is a genealogical listing.
[1CH.4.21] The sons of Shela, son of Judah, Er, the father of Lecha, and Laada, the father of Maresha, and the families of the house of service of the mud to the house of Ashbea. [§]
Bnei Shela ben Yehudah Er Avi Lecha veLaada Avi Maresha u-mishpachot beit avodah habutz lebeit Ashbea.
'Bnei' means 'sons', 'Shela' is a proper name, 'ben' means 'son', 'Yehudah' means 'Judah', 'Er' is a proper name, 'Avi' means 'father', 'Lecha' means 'to you' (used here as a personal name), 've' means 'and', 'Laada' (transliterated as Laada) is a proper name, 'Maresha' is a place name, 'u' means 'and', 'mishpachot' means 'families' or 'clans', 'beit' means 'house', 'avodah' means 'service', 'habutz' means 'the mud' (a location descriptor), 'lebeit' means 'to the house', and 'Ashbea' is a proper name.
[1CH.4.22] And will arise and the men of Kozeva and Yoash and Saraf, who burned for Moab, and I will return to bread, and the words are ancient. [§]
ve-yokim ve-an'shei kozeva ve-yoash ve-saraf asher ba'alu lemoav ve-yashuvi lahem ve-hadvarim atikim.
've-' is the conjunction 'and'. 'yokim' means 'will arise' or 'will stand'. 'an'shei' means 'men of'. 'kozeva' appears to be a proper name or place, rendered here as a noun. 'yoash' is a personal name. 'saraf' means 'will burn' or 'will scorch'. 'asher' means 'who' or 'that which'. 'ba'alu' is the verb 'they burned' (bᵃʿalu). 'lemoav' is the dative of 'Moab', a region or people. 'yashuvi' is a verb form meaning 'I will return' or 'I will bring back'. 'lahem' means 'bread' (literally 'to the bread' or 'for bread'). 'hadvarim' means 'the words' or 'things'. 'atikim' means 'ancient' or 'old'. The verse strings these clauses together without explicit punctuation in Hebrew, so the literal sense is a series of statements linked by 'and'.
[1CH.4.23] They, the manufacturers and the dwellers of the planters and a wall, sat there with the king in his work. [§]
Hemmah hayyotserim veyoshvei neta'im ugdera im-hamelekh bimelachto yashvu sham.
'Hemmah' means 'they', 'hayyotserim' means 'the manufacturers' (those who create), 'veyoshvei' means 'and the dwellers', 'netaim' (here rendered as neta'im) means 'planters' or 'those who plant', 'ugdera' means 'and a wall' (a fence), 'im-hamelekh' means 'with the king', 'bimelachto' means 'in his work' or 'in his service', 'yashvu' means 'they sat' or 'they settled', 'sham' means 'there'.
[1CH.4.24] Sons of Simeon: Nemu'el, and Yamin, Yariv, Zerach, Saul. [§]
B'nei Shim'on Nemu'el veYamin Yariv Zerach Shaul.
'B'nei' means 'sons of', 'Shim'on' is the name Simeon, 'Nemu'el' is a personal name meaning 'comfort of God', 'veYamin' means 'and Yamin' (Yamin being a personal name meaning 'right hand'), 'Yariv' is a personal name meaning 'he will contend', 'Zerach' is a personal name meaning 'dawn' or 'rising', and 'Shaul' is a personal name meaning 'asked' or 'prayed for'.
[1CH.4.25] Shallum his son, from the fragrance, his son, from hearing, his son. [§]
Shallum beno mibsham beno mishma beno.
'Shallum' is a personal name meaning 'payment' or 'recompense'. 'beno' means 'his son'. 'mibsham' is the phrase 'from the fragrance' (mi- = from, -bsham = fragrance or perfume). 'mishma' is the phrase 'from hearing' (mi- = from, -shma = hearing). The line repeats the pattern 'his son' three times for poetic emphasis.
[1CH.4.26] And the sons of Mishma: ChamuGod his son, Zakkur his son, Shim'i his son. [§]
Uveinei Mishma Chamuel beno Zakkur beno Shim'i beno.
'Uveinei' means 'and the sons of', 'Mishma' is a personal name, 'Chamuel' is a name that includes the divine element 'El' which is rendered literally as 'God', so the literal sense is 'ChamuGod', 'beno' means 'his son', 'Zakkur' is a personal name, the second 'beno' again means 'his son', 'Shim'i' is a personal name, and the final 'beno' again means 'his son'.
[1CH.4.27] And to Shimei there were six sons, ten, and six daughters; and his brothers had not many sons, and all their families did not increase to the sons of Judah. [§]
Uleshim'i banim shisha asar uvanot shesh ulee'echav ein banim rabbim vechol mishpachtam lo hirbu ad-b'nei Yehudah.
'Uleshim'i' means 'and to Shimei', 'banim' means 'sons', 'shisha' means 'six', 'asar' means 'ten' (a numeral indicating quantity), 'uvanot' means 'and daughters', 'shesh' means 'six', 'ulee'echav' means 'and to his brothers', 'ein' means 'there are not', 'banim' again means 'sons', 'rabbim' means 'many', 'vechol' means 'and all', 'mishpachtam' means 'their families', 'lo' means 'did not', 'hirbu' means 'increase' or 'multiply', 'ad' means 'to' or 'until', 'b'nei' means 'the sons of', and 'Yehudah' means 'Judah'.
[1CH.4.28] And they dwelt at the well of seven, and Moladah, and the courtyard of the fox. [§]
Vayeshvu bi-be-er Sheva u-Moladah va-chatzar Shual.
'Vayeshvu' means 'and they dwelt', 'bi-be-er' means 'at the well', 'Sheva' means 'seven', together 'bi-be-er Sheva' is the phrase 'at the well of seven'. 'U-Moladah' means 'and Moladah', a proper place name. 'Va-chatzar' means 'and the courtyard', and 'Shual' means 'fox', so 'va-chatzar Shual' is 'and the courtyard of the fox'.
[1CH.4.29] and in the womb, and in bone, and in the newborn. [§]
Uvebilhah uve'etzem uvetolad.
'Uvebilhah' means 'and in the womb', 'Uve'etzem' means 'and in bone', 'Uvetolad' means 'and in the newborn'.
[1CH.4.30] and in Bethuel, and in Charmah, and in Ziklag. [§]
u-betu'el u-bcharmah u-btziklag.
'u' means 'and'; 'b' is the preposition 'in' (often combined as 'u-b' meaning 'and in'); 'Betu'el' (Bethuel) translates to 'House of God'; 'Charmah' is a proper place name with no further literal meaning; 'Tziklag' (Ziklag) is also a proper place name.
[1CH.4.31] And in the house of chariots, and in the courtyard of horses, and in the house of Bir'i, and at the gates; these were their cities until King David. [§]
u'vebeit markavot u'vaḥatzar susim u'vebeit bir'i u'vesha'arayim eleh areihem ad-melokh David.
'u'vebeit' means 'and in the house', 'markavot' means 'of chariots', 'u'vaḥatzar' means 'and in the courtyard', 'susim' means 'of horses', 'u'vebeit' (second occurrence) means 'and in the house', 'bir'i' is a proper name meaning 'of Bir'i', 'u'vesha'arayim' means 'and at the gates', 'eleh' means 'these', 'areihem' means 'their cities', 'ad' means 'until', 'melokh' means 'king', 'David' is the name of the king.
[1CH.4.32] And their courtyards, [unspecified], and a spring of Rimmon, and the interior, and smoke—five cities. [§]
vechatzreihem eitam va'ayin rimmon ve'tokhen ve'ashan arim chamesh.
'vechatzreihem' means 'and their courtyards', the plural noun courtyard with the possessive suffix 'their'. 'eitam' is a difficult word in this context; it is rendered here as an unidentified term that may function as a descriptor of the courtyards. 'va'ayin' means 'and spring' or literally 'and eye', but in biblical Hebrew 'ayin' often denotes a water spring. 'rimmon' is a proper name, a place called Rimmon, which also can mean 'pomegranate'. 've'tokhen' means 'and interior' or 'inner part'. 've'ashan' means 'and smoke'. 'arim' is the plural of 'ir', meaning 'cities'. 'chamesh' means 'five'. The overall clause lists several features associated with the courtyards, concluding with the count of five cities.
[1CH.4.33] And all their courtyards which surround these towns up to Baal are their dwellings, and they will be for them. [§]
vechal chatsreihem asher svivot ha'arim haeleh ad baal zot moshevotam vehitiyachsam lahem.
'vechal' means 'and all', 'chatsreihem' means 'their courtyards', 'asher' means 'that/which', 'svivot' means 'surrounding', 'ha'arim' means 'the towns', 'haeleh' means 'these', 'ad' means 'up to', 'baal' means 'owner' (also a deity name), 'zot' means 'this', 'moshevotam' means 'their dwellings', 'vehitiyachsam' means 'and they will be established', 'lahem' means 'for them'.
[1CH.4.34] and Meshobav and Yamlekh and Yoshah son of Amatzia. [§]
Umeshobav v'yamlekh v'yosha ben Amatzia.
'U' means 'and'; 'meshobav' is a proper name with no clear lexical meaning; 'v'' (the apostrophe) is the Hebrew conjunction meaning 'and' before a vowel; 'yamlekh' is a proper name; the second 'v'' again means 'and'; 'yosha' is a proper name; 'ben' means 'son of'; 'Amatzia' is a proper name meaning 'Yahweh has strengthened' (the divine element Yahweh is rendered literally as Yahveh in this translation system).
[1CH.4.35] and God and Yahveh son of Yoshiviyah son of Seriyah son of God. [§]
veYoel veYehua ben-Yoshiviyah ben-Seriyah ben-Ashiel.
'veYoel' means 'and Yoel'; the suffix 'El' is the divine name meaning 'God', so we render Yoel as 'God'. 'veYehua' means 'and Yehua', which is a form of the divine name YHVH; according to the given rule YHVH is translated as 'Yahveh', so we render Yehua as 'Yahveh'. 'ben' means 'son of'. 'Yoshiviyah', 'Seriyah' are personal names left unchanged. 'Ashiel' also ends with 'El', the divine name for 'God', so we render Ashiel as 'God'.
[1CH.4.36] and Elyonei and Jacobah and Yishochayah and Asaiah and Adiel and Yishmael and Beniya. [§]
veeloyenai veyakova vishochayah vaasayah vaadiel vishmael ubenayah
've' means 'and' before each name. 'eloyenai' is a theophoric name containing 'El' meaning 'God' and a root meaning 'my eye' or 'my help', so it can be rendered as 'my God is my eye' (or similar). 'yakova' is a feminine form of Jacob, meaning 'supplanter' or 'one who follows'. 'vishochayah' combines 'v' (and) with a name meaning 'He will rise' or 'He will prosper' (the exact meaning is uncertain). 'vaasayah' is 'Asaiah' meaning 'made by God' (El = God). 'vaadiel' is 'Adiel' meaning 'God is my witness' (Adiel = 'God is witness'). 'vishmael' is 'Yishma'el' meaning 'God will hear' (El = God). 'ubenayah' is 'Benyah' meaning 'Yah builds' (Yah = Yahveh). Each name is a proper noun, so the English translation keeps the names as they appear.
[1CH.4.37] And Ziza son of Shiphi, son of Alon, son of Yedayah, son of Shimri, son of Shemaiah. [§]
ve Ziza ben Shiphi ben Alon ben Yedayah ben Shimri ben Shemaiah.
've' means 'and', 'Ziza' is a proper personal name, 'ben' means 'son of', 'Shiphi' is a proper personal name, 'Alon' literally means 'oak' but is used here as a personal name, 'Yedayah' literally means 'hand of God' but is retained as a name, 'Shimri' is a personal name possibly meaning 'my guard', and 'Shemaiah' literally means 'the LORD has heard' but is kept as a name.
[1CH.4.38] These are the ones who come with names, princes in their families, and the house of their ancestors they spread for many. [§]
Eleh ha-ba'im be-shemot nesia'im be-mishpachotam u-veit avoteihem parzu la-rov.
'Eleh' means 'these', 'ha-ba'im' means 'the coming/arriving', 'be-shemot' means 'in names' or 'with names', 'nesia'im' means 'princes' or 'leaders', 'be-mishpachotam' means 'in their families', 'u-veit' means 'and the house', 'avoteihem' means 'of their fathers/ancestors', 'parzu' means 'they spread' or 'they stretched out', 'la-rov' means 'for many' or 'to the multitude'.
[1CH.4.39] And they went to the entrance of Gedor as far as the east of the hill, to seek pasture for their flocks. [§]
vayelchu limbo gedor ad le-mizrach hagay le-bakesh mir'eh le-tzoanam.
'vayelchu' means 'and they went', 'limbo' means 'to the entrance', 'gedor' is the name of a place, 'ad' means 'as far as', 'le-mizrach' means 'to the east', 'hagay' means 'the hill' or 'the region', 'le-bakesh' means 'to seek', 'mir'eh' means 'pasture', 'le-tzoanam' means 'for their flocks'.
[1CH.4.40] They found a rich and good pasture, and the land was as broad as two hands, quiet and peaceful, because the heat had already been there before. [§]
Vayimtzeu mir'eh shamen vatoov vehaaretz rachavat yadaim veshoketet ushleva ki min-cham hayoshvim sham lefanim.
"Vayimtzeu" means "they found", "mir'eh" means "pasture", "shamen" means "fat" or "rich", "vatoov" means "and good", "vehaaretz" means "and the land", "rachavat" means "broad" or "wide", "yadaim" means "hands", "veshoketet" means "quiet", "ushleva" means "peaceful", "ki" means "because", "min-cham" means "from heat", "hayoshvim" means "the dwellers" or "the ones who sit", "sham" means "there", and "lefanim" means "before" or "ancient". The phrase "rachavat yadaim" is an idiom for "as wide as two hands" (i.e., very broad). The clause "min-cham hayoshvim sham lefanim" is understood as "because the heat had already driven the inhabitants there" or "since the heat had previously been there".
[1CH.4.41] And these the written ones came in the names in the days of Hezeki-Yahveh king of Judah and they struck their tents and the workers who were found there and they burned them up until this day and they sat under them because it was a pasture for their flock there. [§]
va-yavo'u eleh ha-ketuvim be-shemot bi-ymei Yechezqiyahu melekh-yehudah ve-yakku et-a-holem ve-et ha-meiynim asher nimtzeu shamah ve-yacharimum ad ha-yom ha-zeh ve-yeshvu takhtihem ki-mir'eh le-tzo'nam sham.
'va-yavo'u' means 'and they came', 'eleh' means 'these', 'ha-ketuvim' means 'the written ones', 'be-shemot' means 'in the names', 'bi-ymei' means 'in the days of', 'Yechezqiyahu' is the personal name Hezeki-Yahveh (the suffix 'yahu' being a form of the divine name Yahveh), 'melek-yehudah' means 'king of Judah', 've-yakku' means 'and they struck', 'et-a-holem' means 'their tents', 've-et' means 'and the', 'meiynim' means 'the workers/servants', 'asher' means 'who', 'nimtzeu' means 'were found', 'shamah' means 'there', 've-yacharimum' means 'and they burned them up', 'ad' means 'until', 'ha-yom' means 'this day', 'ha-zeh' means 'this', 've-yeshvu' means 'and they sat', 'takhtihem' means 'under them', 'ki' means 'because', 'mir'eh' means 'pasture', 'le-tzo'nam' means 'for their flock', 'sham' means 'there'.
[1CH.4.42] And from them, from the sons of Shimon, they went to the mountain of Seir, five hundred men, and Pelatya and Na'riya and Refayah and Uzziel at their head. [§]
u-mehem min-bnei Shimon halchu lehar Seir anashim chamesh meot uPelatya uNa'riya uRefayah veUzziel beroshah
'u' means 'and', 'mehem' means 'from them', 'min' means 'from', 'bnei' means 'sons of', 'Shimon' is a proper name meaning 'Simon', 'halchu' means 'they went', 'lehar' means 'to the mountain', 'Seir' is a proper name, 'anashim' means 'men', 'chamesh' means 'five', 'meot' means 'hundred', 'uPelatya' means 'and Pelatya', 'uNa'riya' means 'and Na'riya', 'uRefayah' means 'and Refayah', 'veUzziel' means 'and Uzziel', 'beroshah' means 'at their head' or 'in charge of them'.
[1CH.4.43] And they struck the remnant of the plunder of Amalek, and they dwelt there until this day. [§]
Vayakku et shearit ha pletah la Amalek vayeshvu sham ad ha yom ha zeh.
'Vayakku' means 'and they struck', 'et' is a direct object marker (not translated), 'shearit' means 'the remnant', 'ha' means 'the', 'pletah' means 'plunder' or 'spoils', 'la' is a prepositional prefix meaning 'of the' or 'to the', 'Amalek' refers to the Amalekites, 'vayeshvu' means 'and they dwelt' or 'settled', 'sham' means 'there', 'ad' means 'until', 'ha' means 'the', 'yom' means 'day', 'ha' again means 'the', and 'zeh' means 'this'.
1CH.5
[1CH.5.1] And the sons of Reuben were the firstborn of Israel because he was the firstborn and his blemish was given to his firstborn for the sons of Joseph son of Israel and not to be ashamed of the firstborn. [§]
uvnei reuben bechor-yisrael ki hu habechor uvachalelo yetsuei aviv nitna bechorato livnei yosef ben-yisrael velo lehit'yaches labchorah.
'uvnei' means 'and the sons of', 'reuben' means 'Reuben', 'bechor-yisrael' means 'the firstborn of Israel', 'ki' means 'because', 'hu' means 'he', 'habechor' means 'the firstborn', 'uvachalelo' means 'and his blemish', 'yetsuei' means 'the sons of', 'aviv' means 'his father', 'nitna' means 'was given', 'bechorato' means 'his firstborn', 'livnei' means 'to the sons of', 'yosef' means 'Joseph', 'ben-yisrael' means 'son of Israel', 'velo' means 'and not', 'lehit'yaches' means 'to be ashamed', 'labchorah' means 'of the firstborn'.
[1CH.5.2] Because Judah was stronger among his brothers, and a share was taken from him for the leader, and the firstborn was for Joseph. [§]
ki Yehudah gavar be'echav ul-nagid mi-mennu ve-havkora le-Yosef.
'ki' means 'because', 'Yehudah' is the name Judah, 'gavar' means 'was strong' or 'became dominant', 'be'echav' means 'among his brothers', 'ul-nagid' means 'and to the leader' (ul = and to, nagid = leader), 'mi-mennu' means 'from him', 've-havkora' means 'and the firstborn', 'le-Yosef' means 'to Joseph'.
[1CH.5.3] Sons of Reuben the firstborn of Israel: Hanokh and Pallu, Hezron and Carmi. [§]
Bnei Reuven b'khor Yisrael Hanokh uPallu Hezron veKarmi.
'Bnei' means 'sons of', 'Reuven' is a proper name 'Reuben', 'b'khor' means 'the firstborn', 'Yisrael' means 'Israel', 'Hanokh' is a proper name, 'uPallu' means 'and Pallu', 'Hezron' is a proper name, 'veKarmi' means 'and Carmi'.
[1CH.5.4] The sons of Joel: Shema'ya his son, Gog his son, Shimi his son. [§]
Bnei Yoel Shema'ya b'no Gog b'no Shimi b'no.
'Bnei' means 'sons (of)'. 'Yoel' is a personal name meaning 'Yahweh is God'. 'Shema'ya' is a personal name meaning 'Yahweh has heard'. 'b'no' means 'his son'. 'Gog' is a personal name; its exact meaning is uncertain but it is a proper name. 'Shimi' is a personal name meaning 'my name is heard' or 'heard'. The phrase lists a lineage: the sons of Joel, with each son followed by the phrase 'his son' to indicate the next generation.
[1CH.5.5] Micha his son Reayah his son Baal his son. [§]
Micha beno Reayah beno Baal beno.
'Micha' is a personal name meaning 'who is like God'. 'beno' means 'his son'. 'Reayah' is a personal name meaning 'friend' or 'companion'. 'beno' again means 'his son'. 'Baal' is a personal name meaning 'lord' or 'master'. 'beno' once more means 'his son'. The phrase lists a lineage: Micha his son Reayah his son Baal his son.
[1CH.5.6] Bera his son, who was exiled, Tilgat Pilna'esar, king of Assyria, he was a leader of the Reubenites. [§]
be'erah beno asher hegla tilgat pilna'eser melech ashur hu nasi larauveni.
'be'erah' means 'in Bera' (a place name), 'beno' means 'his son', 'asher' means 'who' or 'that', 'hegla' means 'was exiled' or 'was cast out', 'tilgat' is treated as a proper name, 'pilna'eser' is another proper name, 'melech' means 'king', 'ashur' means 'Assyria' (the Assyrian king), 'hu' means 'he', 'nasi' means 'prince' or 'leader', 'larauveni' means 'to the Reubenite' (member of the tribe of Reuben).
[1CH.5.7] And his brothers to his families, in shame to their ancestors, the chief Yaiel and Zekaryahu. [§]
veechav lemeshpechotav behitiyachesh letoldotam harosh yiael uzekaryahu.
'veechav' means 'and his brothers', 'lemeshpechotav' means 'to his families', 'behitiyachesh' means 'in shame' or 'with embarrassment', 'letoldotam' means 'to their generations/ancestors', 'harosh' means 'the chief', 'yiael' is a personal name (Yaiel), and 'uzekaryahu' means 'and Zekaryahu' (another personal name).
[1CH.5.8] Uvela, son of Azaz, son of Shema, son of Yoel, he dwells in Aroer and up to Nebo and Baal-Meon. [§]
Uvela ben-Azaz ben-Shema ben-Yoel hu yoshev ba-Aroer ve'ad-Nevo u-ba'al Meon.
'Uvela' is a personal name, 'ben' means 'son of', 'Azaz' is a personal name, 'Shema' is a personal name, 'Yoel' is a personal name, 'hu' means 'he', 'yoshev' means 'dwells' or 'resides', 'ba-Aroer' means 'in Aroer' (a place), 've'ad' means 'and up to', 'Nevo' is a place name (Nebo), 'u-ba'al' means 'and Baal', 'Meon' is a place name (Meon).
[1CH.5.9] And to the east he remained until the coming of the desert from the river Perat, because their livestock were many in the land of Gilad. [§]
ve lamizrach yashav ad levo midbara lemin hanahar perat ki miknehem ravu be eretz Gilad.
've' means 'and', 'lamizrach' means 'to the east', 'yashav' means 'he sat' or 'he remained', 'ad' means 'until', 'levo' means 'the coming', 'midbara' means 'desert', 'lemin' means 'from', 'hanahar' means 'the river', 'perat' is the name of the river, 'ki' means 'because', 'miknehem' means 'their livestock', 'ravu' means 'were many', 'be eretz' means 'in the land of', 'Gilad' is a region name.
[1CH.5.10] In the days of Saul they made war with the Hagarites, and they were defeated in their hand, and they dwelt in their tents on the whole east side of Gil'ad. [§]
Uveimei Shaul asu milchamah im hage'ra'im vayif'lu beyadam vayeshvu be'aholeihem al kol-p'nei mizrach lagil'ad.
'Uveimei' means 'in the days of', 'Shaul' is the name Saul, 'asu' means 'they made', 'milchamah' means 'war', 'im' means 'with', 'hage'ra'im' means 'the Hagarites', 'vayif'lu' means 'and they fell/were defeated', 'beyadam' means 'in their hand', 'vayeshvu' means 'and they dwelt', 'be'aholeihem' means 'in their tents', 'al' means 'on', 'kol-p'nei' means 'all the face/front', 'mizrach' means 'east', 'lagil'ad' means 'to Gil'ad'.
[1CH.5.11] And the sons of Gad opposite them dwelt in the land of Bashan until Salkah. [§]
Uveinei Gad L'negedam Yashvu Be eretz HaBashan Ad Salkah.
'Uveinei' means 'and the sons of', combining the conjunction 'and' with 'sons'. 'Gad' is the name of the tribe. 'L'negedam' means 'opposite them' or 'in front of them', from the preposition 'to/against' and 'neged' meaning 'front' with a plural suffix. 'Yashvu' means 'they dwelt' or 'they settled'. 'Be eretz' means 'in the land', with 'be' meaning 'in' and 'eretz' meaning 'land'. 'HaBashan' means 'the Bashan', a region east of the Jordan. 'Ad' means 'until' or 'up to'. 'Salkah' is a place name, meaning 'the crossing' (a ford or pass).
[1CH.5.12] Yahveh is God the head and his judgment the second and my answer and judgment in Bashan. [§]
Yoel ha-rosh ve-shafam ha-mishneh ve-Ya'ani ve-shafat ba-bashan.
'Yoel' is a personal name meaning 'Yahveh is God'; 'ha-rosh' means 'the head'; 've-shafam' means 'and his judgment' (shafam = judgment of the people); 'ha-mishneh' means 'the second'; 've-Ya'ani' is a name meaning 'and my answer'; 've-shafat' means 'and judgment'; 'ba-bashan' means 'in Bashan', a region east of the Jordan.
[1CH.5.13] And their brothers to the house of their fathers Michael and Meshullam and Shevav and Yorai and Ya'khan and Zia and A'ever seven. [§]
Vaacheihem lebeit avoteihem Michael uMeshullam veShevav veYorai veYa'khan veZia vA'ever shivah.
'Vaacheihem' means 'and their brothers', 'lebeit' means 'to the house of', 'avoteihem' means 'their fathers', 'Michael' is a personal name meaning 'who is like God', 'uMeshullam' means 'and Meshullam' (a personal name meaning 'what is recompensed'), 'veShevav' means 'and Shevav' (a personal name meaning 'seven'), 'veYorai' means 'and Yorai' (a personal name meaning 'my teacher' or 'my rain'), 'veYa'khan' means 'and Ya'khan' (a personal name meaning 'he will establish'), 'veZia' means 'and Zia' (a personal name meaning 'movement' or 'sharpness'), 'vA'ever' means 'and A'ever' (a personal name meaning 'beyond' or 'crossing'), and 'shivah' means 'seven'.
[1CH.5.14] These are the sons of Avichail, the son of Churi, the son of Yaroch, the son of Gilad, the son of Michael, the son of Yeshishai, the son of Yachdo, the son of Buz. [§]
Eleh b'nei Avichail ben-Churi ben-Yaroch ben-Gilad ben-Mikael ben-Yeshishai ben-Yachdo ben-Buz.
'Eleh' means 'These', 'b'nei' means 'the sons of', 'Avichail' is a personal name, 'ben-' means 'son of' (a patronymic marker), 'Churi', 'Yaroch', 'Gilad', 'Mikael', 'Yeshishai', 'Yachdo', and 'Buz' are each personal names of successive ancestors.
[1CH.5.15] Achi, son of Avdiel, son of Guni, chief of the house of their fathers. [§]
Achi ben-Avdiel ben-Guni rosh lebeit avotam.
'Achi' means 'my brother', 'ben' means 'son of', 'Avdiel' is a proper name, 'Guni' is a proper name, 'rosh' means 'head' or 'chief', 'lebeit' means 'of the house', and 'avotam' means 'their fathers' (their ancestors).
[1CH.5.16] They settled in Gilead, in Bashan, and in its daughter towns, and in all the settlements of Sharon at their exits. [§]
Vayeshvu baGil'ad baBashan uveBnoteyha uvechol-migreshay Sharon al-toTZ'otam.
'Vayeshvu' means 'they settled', 'baGil'ad' means 'in Gilead', 'baBashan' means 'in Bashan', 'uveBnoteyha' means 'and in its daughter towns' (the towns called daughters of Bashan), 'uvechol-migreshay' means 'and in all the settlements', 'Sharon' is a region name, 'al-toTZ'otam' means 'at their outlets' or 'at their exits'.
[1CH.5.17] All of them died in the days of Yotam king of Judah and in the days of Jeroboam king of Israel. [§]
kulam hityachs'u bi-yemei yotam melek-yehudah u-bi-yemei yaravam melek-yisrael.
'kulam' means 'all of them', 'hityachs'u' means 'they died', 'bi-yemei' means 'in the days of', 'yotam' is the name 'Yotam', 'melek-yehudah' means 'king of Judah', 'u-bi-yemei' means 'and in the days of', 'yaravam' is the name 'Jeroboam', 'melek-yisrael' means 'king of Israel'.
[1CH.5.18] The sons of Reuben and Gad and half the tribe of Manasseh from the sons of strength, men bearing shield and sword and bowmen and warriors of war, forty and four thousand and seven hundred and sixty who went out to battle. [§]
B'nei-Reuven veGadi ve'chatzi shevet-Menashe min-b'nei-Chayil anashim nossei magen vecherav ve-dorchhei keshet u'lemudei milchamah arba'im ve'arba'ah elef ve'sheva-me'ot ve'shishim yotzei tzava.
'B'nei' means 'the sons of', 'Reuven' is a proper name, 'veGadi' means 'and Gad', 've'chatzi' means 'and half', 'shevet-Menashe' means 'the tribe of Manasseh', 'min-b'nei-Chayil' means 'from the sons of strength', 'anashim' means 'men', 'nossei' means 'bearing' (carrying), 'magen' means 'shield', 'vecherav' means 'and sword', 've-dorchhei' means 'and bowmen', 'keshet' means 'bow', 'u'lemudei' means 'and warriors of', 'milchamah' means 'war', 'arba'im' means 'forty', 've'arba'ah' means 'and four', 'elef' means 'thousand', 've'sheva-me'ot' means 'and seven hundred', 've'shishim' means 'and sixty', 'yotzei' means 'who went out', 'tzava' means 'to battle'.
[1CH.5.19] And they made war with the Hagarites, and they turned, and they struck, and they fled. [§]
vayyaasu milchamah im hahagrim vitur venafish venodav.
'vayyaasu' means 'and they made' (the vav prefix plus qal imperfect of עשה). 'milchamah' means 'war'. 'im' means 'with'. 'hahagrim' means 'the Hagarites' (the people called Hagar). 'vitur' is a verb from the root טור meaning 'to be pure' or 'to turn', here taken as 'they turned' or 'they became pure'. 'venafish' is a verb from נפה meaning 'to strike' or 'to scour', rendered as 'they struck'. 'venodav' is a verb from נדב meaning 'to wander' or 'to be generous', here understood as 'they fled' or 'they went away'.
[1CH.5.20] They helped them and gave in their hand the evictors, and all who were with them, because they cried out to the Gods in battle, and they trusted in Him. [§]
vayeazru aleihem vayinatnu beyadam hahagriim vechol sheimahhem ki leelohim zaaku bam milchamah venator lahem kivatchu bo.
'vayeazru' means 'and they helped', 'aleihem' means 'upon them', 'vayinatnu' means 'and they gave', 'beyadam' means 'in their hand', 'hahagriim' means 'the evictors' (those who drive out), 'vechol' means 'and all', 'sheimahhem' means 'who were with them', 'ki' means 'because', 'leelohim' means 'to the Gods', 'zaaku' means 'they cried out', 'bam milchamah' means 'in battle', 'venator' means 'and they trusted', 'lahem' means 'for them', 'kivatchu' means 'they trusted', 'bo' means 'in Him'.
[1CH.5.21] And they turned their livestock, their camels fifty thousand, and sheep two hundred and fifty thousand, and donkeys two thousand, and the people a hundred thousand. [§]
vayishbu mikneihhem gemaleihhem chamisim elef ve-tzon matayim ve-chamisim elef ve-chamorim alpayim ve-nefes adam meah alef
'vayishbu' means 'they turned' or 'they brought', 'mikneihhem' means 'their livestock', 'gemaleihhem' means 'their camels', 'chamisim' means 'fifty', 'elef' means 'thousand', 've-tzon' means 'and sheep', 'matayim' means 'two hundred', 've-chamisim' means 'and fifty', 've-chamorim' means 'and donkeys', 'alpayim' means 'two thousand', 've-nefes' means 'and the people', 'adam' means 'man' or 'people', 'meah' means 'one hundred', 'aleph' means 'thousand'.
[1CH.5.22] Because many of the slain have fallen, because this is the war of the Gods, and they sat beneath them until the exile. [§]
ki chalalim rabim nafalu ki mehaElohim ha-milchamah vayeshu tachtehem ad ha-golah.
'ki' means 'because', 'chalalim' means 'the slain', 'rabim' means 'many', 'nafalu' means 'have fallen', 'mehaElohim' means 'from the Gods' (Elohim = the Gods), 'ha-milchamah' means 'the war', 'vayeshu' means 'and they sat', 'tachtehem' means 'under them', 'ad' means 'until', 'ha-golah' means 'the exile'.
[1CH.5.23] And the children of the half tribe of Manasseh settled in the land, from Bashan to Baal Hermon, and Senir and Mount Hermon; they were many. [§]
Uve-nei Chatzi Shevet Menashe yashvu ba-aretz miBashan ad Ba'al Hermon uSenir v'har Hermon hemah rabu.
'Uve-nei' means 'and the children of', 'Chatzi' means 'half' (referring to a half-tribe), 'Shevet' means 'tribe', 'Menashe' is the name 'Manasseh', 'yashvu' means 'dwelt' or 'settled', 'ba-aretz' means 'in the land', 'miBashan' means 'from Bashan', 'ad' means 'to', 'Ba'al Hermon' is a place name meaning 'Lord of Hermon' (here treated as a proper name), 'uSenir' means 'and Senir' (another mountain name), 'v'har Hermon' means 'and Mount Hermon', 'hemah' means 'they', and 'rabu' means 'were many' or 'increased'.
[1CH.5.24] These are the heads of the house of their fathers, and Dust, Yish'i, God, God, Jeremiah, Hodaviah, God, men mighty in valor, men of names, heads of the house of their fathers. [§]
veeleh rashei beit avotam veeper veyshi'i veeli'el veazriel veyirmeyah vehodaviah veyachdiel anashim giborei chayil anshei shemot rashim lebeit avotam.
'veeleh' means 'and these', 'rashei' means 'heads of', 'beit' means 'house', 'avotam' means 'their fathers', 'veeper' means 'and dust', 'veyshi'i' is a personal name (Yish'i), 'veeli'el' contains the divine name 'El' which is translated as 'God', so it means 'God', 'veazriel' also ends in 'El' and is rendered as 'God', 'veyirmeyah' is the name Jeremiah, 'vehodaviah' is a personal name, 'veyachdiel' ends in 'El' and is rendered as 'God', 'anashim' means 'men', 'giborei' means 'mighty ones', 'chayil' means 'valor' or 'strength', 'anshei' means 'men of', 'shemot' means 'names', 'rashim' means 'heads', 'lebeit' means 'of the house', 'avotam' means 'of their fathers'.
[1CH.5.25] And they rose up with the Gods of their fathers and they prostituted themselves after the Gods of the peoples of the earth that the Gods destroyed before them. [§]
Vayimma'alu beElohei avoteihem vayiznu acharai Elohei amei haaretz asher hishmid Elohim mip'neihem.
'Vayimma'alu' means 'and they rose up'; 'beElohei' is the construct form of 'Elohim' meaning 'with the Gods' or 'of the Gods'; 'avoteihem' means 'their fathers'; 'vayiznu' means 'and they prostituted themselves' (idiom for 'sinned'); 'acharai' means 'after' (in the sense of 'following'); 'Elohei' again is the construct form meaning 'of the Gods'; 'amei' means 'of the peoples'; 'haaretz' means 'the earth'; 'asher' means 'that' or 'who'; 'hishmid' means 'has destroyed'; 'Elohim' is the plural noun for the divine, translated literally as 'the Gods'; 'mip'neihem' means 'before them' or 'in front of them'. The divine terms are rendered according to the literal rules: 'Elohim' as 'the Gods', 'Elohei' as 'of the Gods'.
[1CH.5.26] God of Israel warned the spirit of Pul king of Assyria and the spirit of Tilgat Pilneser king of Assyria and sent them to the Reubenites, the Gadites, and half the tribe of Manasseh, and brought them to slaughter, to captivity, to burning, and to the river Gozan until this day. [§]
vayar Elohei Yisrael et-ruach Pul melech Ashur ve'et-ruach Tilgat Pilneser melech Ashur vayaglem laravbeni ve'lagadi ve'lashatsi shevet Menashe vayvi'em lachlach vechavur vehara unehar gozan ad hayom hazeh.
'vayar' means 'and warned', 'Elohei' means 'God of', 'Yisrael' means 'Israel', 'et-ruach' means 'the spirit of', 'Pul' is the name of the Assyrian king, 'melech' means 'king', 'Ashur' means 'Assyria', 've'et-ruach' means 'and the spirit of', 'Tilgat' is a proper name, 'Pilneser' is a proper name, 'vayaglem' means 'and he sent', 'laravbeni' means 'to the Reubenites', 've'lagadi' means 'and to the Gadites', 've'lashatsi' means 'and to half', 'shevet' means 'the tribe of', 'Menashe' is the tribe of Manasseh, 'vayvi'em' means 'and he brought them', 'lachlach' means 'to slaughter', 'vechavur' means 'to captivity', 'vehara' means 'to burning', 'unehar' means 'the river', 'gozan' is the name of the river, 'ad' means 'until', 'hayom' means 'this day', 'hazeh' means 'this'.
[1CH.5.27] Sons of Levi: Gershon, Kehat, and Merari. [§]
Bnei Levi Gershon Kehat uMerari.
'Bnei' means 'sons of', 'Levi' is a proper name of a tribe, 'Gershon' is a proper name, 'Kehat' is a proper name, 'u' means 'and', 'Merari' is a proper name.
[1CH.5.28] And the sons of Kehath: Amram, Yitzhar, Chevron, and Uzziel. [§]
Uvenei Kehat Amram Yitzhar veChevron veUzziel.
'Uvenei' means 'and the sons', 'Kehat' is the name Kehath, 'Amram' is a proper name, 'Yitzhar' is a proper name meaning 'upright', 'veChevron' means 'and Chevron', 'veUzziel' means 'and Uzziel'.
[1CH.5.29] And the children of Amram: Aaron and Moses and Miriam; the children of Aaron: Nadav and Abihu, God-help, and Ithamar. [§]
Uveinei Amram Aaron uMoshe uMiryam su'venei Aaron Nadav vaAvihu Eleazar veIthamar.
'Uveinei' means 'and the children/sons of', 'Amram' is a personal name, 'Aaron' is a personal name, 'uMoshe' means 'and Moses', 'uMiryam' means 'and Miriam', 'su'venei' means 'the children/sons of', the second 'Aaron' repeats the name, 'Nadav' is a personal name, 'vaAvihu' means 'and Abihu', 'Eleazar' is a personal name whose component 'El' means 'God' and 'azar' means 'help', so it translates to 'God-help', and 'veIthamar' means 'and Ithamar'.
[1CH.5.30] Eleazar begot Phinehas; Phinehas begot Abishua. [§]
Eleazar holid et-Phinechas Phinechas holid et-Avishua.
'Eleazar' is a personal name (literally 'God has helped'); 'holid' means 'begot' or 'fathered'; 'et' is the Hebrew direct‑object marker and is not rendered in English; 'Phinechas' is a personal name (literally 'mouth of brass'); the second occurrence repeats the same name; 'Avishua' is a personal name (literally 'my father is salvation').
[1CH.5.31] And Abishua begot Bukki, and Bukki begot Uzzi. [§]
vaavishu'a holid et Buki vBuki holid et Uzzi.
'va' means 'and', 'avishu'a' is a personal name meaning 'my father is help', 'holid' means 'begot' or 'fathered', 'et' is a grammatical marker for the direct object, 'Buki' is a personal name, 'v' is the conjunction 'and' attached to the next word, and 'Uzzi' is a personal name meaning 'my strength'.
[1CH.5.32] Uzi begot Zerachyah and Zerachyah begot Merayot. [§]
veUzi holid et Zerachyah veZerachyah holid et Merayot.
've' means 'and', 'Uzi' is a personal name meaning 'my strength', 'holid' means 'begot', 'et' is a grammatical marker introducing the direct object, 'Zerachyah' is a personal name meaning 'Yahweh has risen', the second 've' again means 'and', the second 'Zerachyah' repeats the name, the second 'holid' again means 'begot', and 'Merayot' is a personal name (likely a family or tribal name).
[1CH.5.33] Merayot bore Amaryah, and Amaryah bore Achitub. [§]
Merayot holid et-Amaryah ve-Amaryah holid et-Achitub.
'Merayot' is a proper name, 'holid' means 'bore' (gave birth to), 'et' is the Hebrew direct-object marker (not rendered in English), 'Amaryah' is a proper name, 've-' is the conjunction 'and', the second 'holid' again means 'bore', and 'Achitub' is a proper name.
[1CH.5.34] And Achitub fathered Zedek, and Zedek fathered Achimaz. [§]
vaAchitub holid et-Tzadok ve-Tzadok holid et-Achimaz.
'va' means 'and' (prefixed to the verb), 'Achitub' is a personal name, 'holid' means 'fathered' or 'begot', 'et' is the accusative marker for the direct object, 'Tzadok' is a personal name meaning 'righteous', 've' means 'and', the second 'Tzadok' repeats the name, and 'Achimaz' is another personal name.
[1CH.5.35] And Achima'ats begot Azariah, and Azariah begot Jonathan. [§]
vaachimaats holid etazariah vaazariah holid etyochanan.
'va' is the conjunction meaning 'and'. 'achimaats' is a personal name, composed of 'achi' (my brother) and a suffix, rendered here as the name Achima'ats. 'holid' means 'begot' or 'fathered'. 'et' is a direct‑object marker with no exact English equivalent, often left untranslated. 'azariah' is a personal name meaning 'Yahveh has helped' (the element 'Yah' referring to Yahveh). 'vaazariah' is the conjunction 'and' plus the name Azariah. The second 'holid' again means 'begot'. 'etyochanan' is the name Jonathan, meaning 'Yahveh has given' or 'Yahveh is gracious'.
[1CH.5.36] And Jonathan begot Azariah; he was the priest in the house which Solomon built in Jerusalem. [§]
veyochanan holid et-azarya hu asher kahehn babayit asher-bana shlomoh bi-yerushalem.
'veyochanan' means 'and Jonathan', 'holid' means 'begot', 'et-azarya' means 'Azariah (the name of a person)', 'hu' means 'he', 'asher' means 'who/that', 'kahehn' means 'priest', 'babayit' means 'in the house', 'asher-bana' means 'which (he) built', 'shlomoh' means 'Solomon', 'bi-yerushalem' means 'in Jerusalem'.
[1CH.5.37] And Azariah gave birth to Amariah, and Amariah gave birth to Ahitub. [§]
Vayyoled Azariah et-Amariah va-Amariah holid et-Achitub.
'Vayyoled' means 'and (he) fathered' or 'and (he) gave birth to', 'Azariah' is a personal name, 'et' is the direct‑object marker, 'Amariah' is a personal name, 'va-' is the conjunction 'and', 'holid' means 'fathered' or 'gave birth to', and 'Achitub' is a personal name. The verse links three generations: Azariah is the father of Amariah, and Amariah is the father of Ahitub.
[1CH.5.38] And Achitub fathered Zadok, and Zadok fathered Shallum. [§]
Va achitub holid et Tzadok veTzadok holid et Shallum.
'Va' means 'and' as a conjunction, 'achitub' is a proper name, 'holid' means 'fathered' or 'begot', 'et' is a marker of the direct object, 'Tzadok' is a proper name meaning 'righteous', 've' means 'and', the second 'Tzadok' repeats the name, the second 'holid' again means 'fathered', the second 'et' is the object marker, and 'Shallum' is a proper name meaning 'recompense' or 'peace'.
[1CH.5.39] And Shallum fathered Hilkiah, and Hilkiah fathered Azariah. [§]
ve-shallum holid et chilqiyah ve-chilqiyah holid et azar-yah.
've' means 'and', 'shallum' is a proper name meaning 'retribution' or simply 'Shallum', 'holid' means 'fathered' or 'begot', 'et' is a grammatical marker indicating the direct object, 'chilqiyah' is a proper name meaning 'Hilkiah', the second 've' again means 'and', the second 'chilqiyah' repeats the name Hilkiah, the second 'holid' again means 'fathered', and 'azar-yah' is a proper name meaning 'Azariah' meaning 'Yah has helped'.
[1CH.5.40] And Azariah fathered Sarayah, and Sarayah fathered Yahveh has justified. [§]
vaazarya holid et srayah u srayah holid et yehothzadak.
'vaazarya' means 'and Azariah', 'holid' means 'fathered' or 'begot', 'et' is the direct object marker, 'srayah' is the personal name Sarayah (meaning 'my princess'), 'u' means 'and', the second 'holid' again means 'fathered', and 'yehothzadak' is a theophoric name composed of 'Yeh' (the divine name Yahveh) and 'tzadak' meaning 'has justified', thus the name signifies 'Yahveh has justified'.
[1CH.5.41] And Jehozdak walked in the exile of Yahveh over Judah and Jerusalem by the hand of Nebuchadnezzar. [§]
Vihozadak halakh behaglot Yahveh et Yehuda viYerushalem beyad Nebuchadnezzar.
'Vihozadak' means 'and Jehozdak', 'halakh' means 'walked', 'behaglot' means 'in the exiles', 'Yahveh' is the literal translation of YHVH, 'et' is a direct object marker often rendered as 'the', 'Yehuda' means 'Judah', 'viYerushalem' means 'and Jerusalem', 'beyad' means 'by the hand of', 'Nebuchadnezzar' is the name of the Babylonian king.
1CH.6
[1CH.6.1] The sons of Levi, Gershom, Kehat and Merari. [§]
B'nei Levi Gershom Kehat uMerari.
'B'nei' means 'the sons of', 'Levi' is a proper name of the tribe, 'Gershom' is a proper name of a clan, 'Kehat' is a proper name of a clan, 'u' means 'and', 'Merari' is a proper name of a clan.
[1CH.6.2] And these are the names of the sons of Gershom: Livni and Shimi. [§]
veeleh shemot b'nei Gershom livni veshimi.
'veeleh' means 'and these', 'shemot' means 'names', 'b'nei Gershom' means 'sons of Gershom', 'livni' is a personal name meaning 'my son' or simply 'Livni', 'veshimi' is a personal name meaning 'and Shimi' or simply 'Shimi'.
[1CH.6.3] And the sons of Kehath: Amram, Izhar, Hebron, and Uzziel. [§]
Uveinei Kehat Amram veyitzhar vechebron veUzziel.
'Uveinei' means 'and the sons', 'Kehat' is a proper name meaning 'spear' or 'point', 'Amram' is a personal name meaning 'exalted people', 'veytzhar' means 'and Izhar' where 'Izhar' means 'strong' or 'rich', 'vechebron' means 'and Hebron' where 'Hebron' means 'association' or 'city', and 'veUzziel' means 'and Uzziel' where 'Uzziel' means 'my strength is God'.
[1CH.6.4] Sons of Merari, Machli and Mushi, and these are the families of the Levites of their ancestors. [§]
B'nei Merari Machli uMushi ve'eleh mishpachot haLevi la'avoteihem.
'B'nei' means 'sons of', 'Merari' is a proper name, 'Machli' is a proper name, 'uMushi' means 'and Mushi', 've'eleh' means 'and these', 'mishpachot' means 'families', 'haLevi' means 'the Levite' (referring to the Levites), 'la'avoteihem' means 'to their fathers' or 'of their ancestors'.
[1CH.6.5] To exile him, my son, his son will descend, his son, shame, his son. [§]
Legershom livni b'no yachat b'no zima b'no.
'Le' is a prefix meaning 'to' or 'for'. 'gershom' comes from the root geresh meaning 'to exile' or 'to cast out', so together 'legershom' means 'to exile him'. 'livni' is 'li' (my) + 'ben' (son) = 'my son'. 'b'no' is 'b' (in/with) + 'no' (his son) = 'his son'. 'yachat' is a verb form meaning 'will go down' or 'will descend'. The second occurrence of 'b'no' repeats 'his son'. 'zima' (from the root zym) means 'immorality' or 'shame'. The final 'b'no' again means 'his son'.
[1CH.6.6] Yoach his son; Iddo his son; Zerah his son; Yeatray his son. [§]
Yoach b'no Iddo b'no Zerah b'no Yeatray b'no.
'Yoach' is a personal name, 'b'no' means 'his son', 'Iddo' is a personal name, 'Zerah' is a personal name, and 'Yeatray' is a personal name. The phrase 'b'no' repeats after each name to indicate lineage: 'his son'.
[1CH.6.7] The sons of Kehat: Aminadab, his son Korach, his son Assir, his son. [§]
B'nei Kehat Aminadab beno Korach beno Assir beno.
'B'nei' means 'the sons of', 'Kehat' is a personal name, 'Aminadab' is a name meaning 'my people is noble', 'beno' means 'his son', 'Korach' is a name meaning 'bald', 'Assir' is a name meaning 'captive', the final 'beno' again means 'his son'. The phrase strings together a genealogy: the sons of Kehat, then Aminadab and his descendants.
[1CH.6.8] Elkanah his son, and Ebiasaf his son, and Assir his son. [§]
Elkana beno ve'evyasaf beno ve'Assir beno.
'Elkana' is a personal name derived from El (God) and kana (create), meaning 'God has created'. 'beno' means 'his son'. 've' is the conjunction 'and'. 'Evyasaf' is a personal name possibly from ev (father) and yasaf (increase), meaning 'my father will increase'. 'Assir' is a personal name meaning 'bound' or 'captured'. The phrase repeats 'beno' after each name to indicate 'his son' for each individual.
[1CH.6.9] Under his son Uriel, his son Uzziyah, and Saul his son. [§]
tachat b'no Uriel b'no Uzziyah veShauul b'no.
'tachat' means 'under' or 'beneath'; 'b'no' means 'his son'; 'Uriel' is a proper name (literally 'Light of God' but kept as a name); the second 'b'no' again means 'his son'; 'Uzziyah' is a proper name (literally 'My strength is Yahweh' but kept as a name); 'veShauul' means 'and Saul'; the final 'b'no' again means 'his son'.
[1CH.6.10] And the sons of Elkanah Ammasai and Ahimoth. [§]
U'venei Elkana Ammasai vaAchimot.
'U'venei' means 'and the sons of', 'Elkana' is a proper name, 'Ammasai' is a proper name, 'vaAchimot' means 'and Ahimoth'.
[1CH.6.11] Elkana, his sons; Elkana, watch over his son and comfort his son. [§]
Elkana b'nehu Elkana tzofai b'no ve'nachat b'no.
'Elkana' is a personal name meaning 'God has created' but here it is used as a proper name. 'b'nehu' means 'his sons' (b- = his, nehu = sons). The second 'Elkana' repeats the name. 'tzofai' is an imperative verb meaning 'watch' or 'keep watch over'. 'b'no' means 'his son' (b- = his, no = son). 've'nachat' is a conjunction 'and' (ve-) plus the verb 'nachat' meaning 'comfort' or 'consolate'. The final 'b'no' again means 'his son'.
[1CH.6.12] Eliav his son Yerocham his son Elkana his son. [§]
Eliav beno Yerocham beno Elkana beno.
'Eliav' is a proper name. 'b'no' means 'his son'. 'Yerocham' is a proper name. 'b'no' again means 'his son'. 'Elkana' is a proper name. The final 'b'no' again means 'his son'.
[1CH.6.13] And the sons of Samuel, the firstborn, the second, and Abijah. [§]
Uvenei Shmuel habekhor vasheni v'Aviyah s.
'U' means 'and', 'venei' means 'the sons of', 'Shmuel' is the name Samuel, 'habekhor' means 'the firstborn', 'vasheni' means 'and the second', 'v'Aviyah' means 'and Abijah', 's' is a scribal marker.
[1CH.6.14] Sons of my bitterness, my sickness, to my son his son, listen my son his strength his son. [§]
b'nei merari machli liv'ni b'no shimi b'no uzzah b'no.
'b'nei' means 'sons of', 'merari' means 'my bitterness', 'machli' means 'my sickness', 'liv'ni' means 'to my son', 'b'no' means 'his son', 'shimi' means 'my hearing' or 'listen', the second 'b'no' again means 'his son', 'uzzah' means 'his strength', and the final 'b'no' again means 'his son'.
[1CH.6.15] Shima his son, Haggiya his son, Asiya his son. [§]
Shima beno Haggiya beno Asiya beno.
'Shima' is a proper name meaning 'he has heard', 'beno' is the Hebrew word for 'his son', 'Haggiya' is a proper name possibly meaning 'festival' or 'joyful one', and 'Asiya' is a proper name meaning 'the maker' or 'doer'. The phrase repeats the pattern of naming a person followed by 'his son' three times.
[1CH.6.16] And these are the things which David set up by the hand of song for the house of Yahveh from the ark's resting place. [§]
veeleh asher heemid David al-ydei shir beit Yahveh mimnoach haaron.
veeleh means 'and these', asher means 'which' or 'that', heemid means 'set up' or 'established', David is a proper name, al-ydei means 'by the hand of', shir means 'song', beit means 'house of', Yahveh is the literal name of God, mimnoach means 'from the resting place', haaron means 'the ark'.
[1CH.6.17] They were servants before the tabernacle tent of meeting in the song until the daughters of Solomon the house of Yahveh in Jerusalem and they stood according to their judgment upon their service. [§]
Vayihyu mesharetim lifnei mishkan ohel moed bashir ad-benot shlomo et-beit Yahveh birushalayim vayamdu kemishpatam al-avodatham.
'Vayihyu' means 'they were', 'mesharetim' means 'servants' or 'those who serve', 'lifnei' means 'before' or 'in front of', 'mishkan' means 'tabernacle' or 'dwelling place', 'ohel moed' means 'tent of meeting', 'bashir' means 'in the song' (the word shir means song), 'ad-benot' means 'until the daughters', 'shlomo' means 'Solomon', 'et-beit' is the construct 'the house of', 'Yahveh' is the literal translation of YHVH, 'birushalayim' means 'in Jerusalem', 'vayamdu' means 'and they stood', 'kemishpatam' means 'according to their judgment', 'al-avodatham' means 'upon their service' or 'concerning their work'.
[1CH.6.18] And these the standing ones and their sons, from the sons of the Kethite Heman the musician, son of Joel, son of Samuel. [§]
ve'eleh ha'omedim u'venehem mibnei ha-kehati Hayman ha-meshorer ben-yoel ben shmu'el.
've'eleh' means 'and these', 'ha'omedim' means 'the standing (ones)', 'u'venehem' means 'and their sons', 'mibnei' means 'from the sons of', 'ha-kehati' means 'the Kethite', 'Hayman' is the proper name 'Heman', 'ha-meshorer' means 'the musician', 'ben-yoel' means 'son of Joel', 'ben shmu'el' means 'son of Samuel'.
[1CH.6.19] son of Elkana, son of Yeracham, son of Eliel, son of Toch. [§]
ben Elkana ben Yeracham ben Eliel ben Toch.
'ben' means 'son', 'Elkana' is a personal name (likely meaning 'God has created'), 'Yeracham' is a personal name, 'Eliel' is a personal name (meaning 'my God is God'), 'Toch' is a personal name; the hyphens in the Hebrew indicate the construct 'son of'.
[1CH.6.20] son of Tziff, son of Elkanah, son of Machat, son of Amashai. [§]
Ben‑Tziff ben‑Elkanah ben‑Machat ben‑Amashai.
'Ben' means 'son', 'Tziff' is a proper name, 'Elkanah' is a proper name, 'Machat' is a proper name, 'Amashai' is a proper name. In Hebrew the construct "ben‑X" means "son of X", and the verse lists a chain of paternal ancestors.
[1CH.6.21] son of God has created, son of Yahveh is God, son of Yahveh has helped, son of Yahveh has hidden. [§]
Ben Elqana ben Yoel ben Azarya ben Zefanyah.
'Ben' means 'son', 'Elqana' is a name meaning 'God has created' (El = God, qana = created), 'Yoel' means 'Yahveh is God' (Yo = Yahveh, el = God), 'Azarya' means 'Yahveh has helped' (Azar = helped, yah = Yahveh), 'Zefanyah' means 'Yahveh has hidden' (zefan = hidden, yah = Yahveh).
[1CH.6.22] son of Tachat, son of Assir, son of Evyasef, son of Korach. [§]
ben-tachat ben-assir ben-evyasef ben-korach.
'ben' means 'son of', 'tachat' is a personal name, 'assir' is a personal name, 'evyasef' is a personal name, 'korach' is a personal name. The hyphens link each 'son of' to the following name in a genealogical list.
[1CH.6.23] son of Yitzhar, son of Kehat, son of Levi, son of Israel. [§]
Ben Yitzhar ben Kehat ben Levi ben Yisrael.
'Ben' means 'son', 'Yitzhar' is a personal name that originally means 'oil', 'Kehat' (or Kohath) is a personal name referring to a descendant of Kohath, 'Levi' is a personal name meaning 'joined' or 'attached', and 'Yisrael' is a personal name meaning 'he who struggles with God' or 'God prevails'.
[1CH.6.24] and his brother Asaph the one standing on his right; Asaph son of Berekhiyahu son of Shimea. [§]
ve'achiv Asaf ha'amod al-yemino Asaf ben-Berekhiyahu ben-Shimea.
've'achiv' means 'and his brother', 'Asaf' is a proper name meaning 'gatherer', 'ha'amod' means 'the one who stands', 'al-yemino' means 'on his right', the second 'Asaf' repeats the name, 'ben-Berekhiyahu' means 'son of Berekhiyahu', and 'ben-Shimea' means 'son of Shimea'.
[1CH.6.25] son of Michael, son of Baaseyah, son of Malkiyah. [§]
Ben-Mikhael ben-Baaseyah ben-Malkiyah.
'Ben' means 'son', 'Mikhael' is a personal name meaning 'who is like God', 'Baaseyah' is a personal name derived from a root meaning 'Yahweh has made' or 'created by Yahweh', and 'Malkiyah' is a personal name derived from a root meaning 'my king' or 'kingdom of Yahweh'. The verse lists a lineage: son of Michael, son of Baaseyah, son of Malkiyah.
[1CH.6.26] son of Etni son of Zerah son of Adiyah. [§]
Ben-etni ben-Zerah ben-Adiyah.
'Ben' means 'son', 'Etni' is a proper name, 'Zerah' is a proper name, and 'Adiyah' is a proper name. The hyphens indicate the genealogical connector in Hebrew, showing a line of descent.
[1CH.6.27] son of Eitan, son of Zimmah, son of Shimei. [§]
Ben-Eitan ben-Zimmah ben-Shimei.
'Ben' means 'son (of)'; 'Eitan' is a personal name meaning 'steadfast' or 'enduring'; 'Zimmah' is a personal name possibly meaning 'praise' or 'song'; 'Shimei' is a personal name meaning 'my name' or 'he heard'. The verse lists a lineage: son of Eitan, son of Zimmah, son of Shimei.
[1CH.6.28] son of Yachat, son of Gershom, son of Levi. [§]
Ben Yachat Ben Gershom Ben Levi.
'Ben' means 'son', 'Yachat' is a proper name, 'Gershom' is a proper name meaning 'a stranger there', 'Levi' is a proper name meaning 'joined' and refers to the tribe of Levi.
[1CH.6.29] And the sons of Merari, their brothers, on the north: Ethan son of Kish, son of Avdi, son of Malluch. [§]
U'venei merari a'chehem al-hashomol Ethan ben Kish ben Avdi ben Malluch.
'U'venei' means 'and the sons', 'merari' is a personal name meaning 'bitter' (from merar), 'a'chehem' means 'their brothers', 'al-hashomol' means 'on the north', 'Ethan' is a personal name meaning 'strong' or 'firm', 'ben' means 'son of', 'Kish' is a personal name, 'Avdi' is a personal name meaning 'my servant', and 'Malluch' is a personal name meaning 'king'.
[1CH.6.30] son of Hashavyah, son of Amatsyah, son of Chilqiyah. [§]
Ben-Hashavyah ben-Amatsyah ben-Chilqiyah.
'Ben' means 'son'; 'Hashavyah' is a personal name formed from the root hashav meaning 'to think' plus the divine element 'Yah', thus 'Yah has thought'; 'Amatsyah' combines amats meaning 'strong' with 'Yah', giving 'Yah is strong'; 'Chilqiyah' pairs chilq meaning 'portion' or 'share' with 'Yah', yielding 'Yah is my portion'.
[1CH.6.31] son of Amtsi, son of Bani, son of Shamer. [§]
Ben Amtsi ben Bani ben Shamer.
'Ben' means 'son', 'Amtsi' is a personal name, the second 'ben' again means 'son of', 'Bani' is a personal name, the third 'ben' means 'son of', and 'Shamer' is a personal name.
[1CH.6.32] son of Machli, son of Mushi, son of Merari, son of Levi. [§]
ben Machli ben Mushi ben Merari ben Levi. Samekh
'ben' means 'son', 'Machli' is a personal name possibly meaning 'my revenge', 'Mushi' is a personal name possibly meaning 'draw out' or 'drawn', 'Merari' is a personal name meaning 'bitter', 'Levi' is a personal name meaning 'joined' or 'attached', 'Samekh' is a concluding Masoretic marker.
[1CH.6.33] And their brothers the Levites are appointed for all service of the sanctuary of the house of the Gods. [§]
vaacheihem halviyyim netunim lekol avodah mishkan beit haelohim.
'va' means 'and', 'acheihem' means 'their brothers', 'halviyyim' means 'the Levites', 'netunim' means 'appointed' or 'set aside', 'lekol' means 'for all', 'avodah' means 'service' or 'work', 'mishkan' means 'tabernacle' or 'sanctuary', 'beit' means 'house', 'haelohim' means 'the Gods' (the literal translation of Elohim).
[1CH.6.34] And Aaron and his sons offered on the altar of the burnt offering and on the altar of incense for all the holy work of the holy ones and to atone for Israel as all that Moses the servant of the Gods commanded. [§]
veAharon uvanav maqtirim al-mizbach haolah veal-mizbach haqetoret lechol melechet kodesh hakodashim ulekaper al-Yisrael kechol asher tzivah Moshe eved haElohim.
've' means 'and', 'Aharon' is the name Aaron, 'uvanav' means 'and his sons', 'maqtirim' means 'they offered', 'al' means 'on', 'mizbach' means 'altar', 'haolah' means 'the burnt offering altar', 'veal' means 'and on', 'haqetoret' means 'the incense altar', 'lechol' means 'for all', 'melechet' means 'work', 'kodesh' means 'holy', 'hakodashim' means 'the holy ones', 'ulekaper' means 'and to atone', 'al-Yisrael' means 'for Israel', 'kechol' means 'as all', 'asher' means 'that which', 'tzivah' means 'commanded', 'Moshe' is Moses, 'eved' means 'servant', 'haElohim' means 'the Gods'.
[1CH.6.35] And these are the sons of Aaron: Eleazar his son, Phinehas his son, Abishua his son. [§]
ve'eleh b'nei Aharon Eleazar b'no Pinchas b'no Avishua b'no.
've' means 'and', 'eleh' means 'these', 'b'nei' means 'the sons of', 'Aharon' is the name Aaron, 'Eleazar' is a personal name, 'b'no' literally means 'son of him' (here rendered 'his son'), 'Pinchas' is the name Phinehas, and 'Avishua' is a personal name. The phrase 'b'no' is repeated to indicate each successive son.
[1CH.6.36] Buki his son, Uzi his son, Zerachyah his son. [§]
Buki bno Uzi bno Zerachyah bno.
'Buki' is a personal name meaning 'Buki'. 'bno' means 'his son' (literally 'son of him'). 'Uzi' is a personal name meaning 'Uzi'. The second 'bno' again means 'his son'. 'Zerachyah' is a personal name meaning 'Zerachyah'. The final 'bno' again means 'his son'. The verse lists a genealogical succession: Buki, his son Uzi, his son Zerachyah, his son.
[1CH.6.37] Merayot his son, Yahveh says his son, Ahitub his son. [§]
Merayot beno Amaryah beno Ahitub beno.
'Merayot' is a personal name meaning simply Merayot. 'beno' means 'his son'. 'Amaryah' is a personal name composed of 'Amar' (to say) and the divine name 'Yah' (the short form of Yahveh), so it literally means 'Yahveh says' or 'said of Yahveh'. 'Ahitub' is a personal name with no divine element, meaning simply Ahitub. Each 'beno' again means 'his son'.
[1CH.6.38] Tzadok his son, Achimaatz his son. [§]
Tzadok beno Achimaatz beno.
'Tzadok' is a proper name meaning 'righteous'. 'ben' means 'son' and the suffix '-o' means 'his', so 'ben-o' means 'his son'. 'Achimaatz' is a proper name, possibly derived from 'ach' (brother) and 'ma'atz' (strong), but it is treated here simply as a name. The verse lists a genealogical line: Tzadok his son, Achimaatz his son. The final character 'ס' is a scribal notation marking the end of the verse and is not part of the translation.
[1CH.6.39] And these are their dwellings to their borders in their territory for the sons of Aaron of the Kohathite family, because the lot was theirs. [§]
ve'eleh moshevetam le-tirotam bi-gvulam livnei Aharon le-mishpachat ha-kehati ki lahem hayah ha-goral.
've'eleh' means 'and these', 'moshevetam' means 'their dwellings', 'le-tirotam' means 'to their borders' (a phrase indicating the extent of their territory), 'bi-gvulam' means 'in their territory', 'livnei' means 'for the sons of', 'Aharon' means 'Aaron', 'le-mishpachat' means 'of the family of', 'ha-kehati' means 'the Kohathite', 'ki' means 'because', 'lahem' means 'to them' or 'their', 'hayah' means 'was', 'ha-goral' means 'the lot' (the share of inheritance).
[1CH.6.40] And they gave them Hebron in the land of Judah and its towns that surrounded it. [§]
Vayittenu lahem et Hebron be erets Yehudah ve et migreshah sevivoteyha.
'Vayittenu' means 'and they gave', 'lahem' means 'to them', 'et' is a direct‑object marker (not translated), 'Hebron' is the name of the city, 'be erets Yehudah' means 'in the land of Judah', 've' means 'and', the second 'et' is again a direct‑object marker, 'migreshah' means 'its towns' or 'its settlements', and 'sevivoteyha' means 'its surrounding areas' or 'those that surrounded it'.
[1CH.6.41] And they gave the field of the city and its courtyards to Kelab son of Yefuneh. [§]
ve et-sde hair ve et-chatsereha natnu lekhalev ben-yefuneh.
've' means 'and', 'et' is the direct‑object marker (not translated), 'sde' means 'field', 'hair' means 'the city', 'chatsereha' means 'its courtyard(s)', 'natnu' means 'they gave', 'lekhalev' means 'to Kelab', 'ben' means 'son', and 'yefuneh' is a personal name.
[1CH.6.42] And the sons of Aaron gave the cities of refuge: Hebron, Libnah and its settlements, Yatir, Eshtemoa and its settlements. [§]
ve-libnei Aharon natnu et arei hamiklat et Hevron ve-et Libnah ve-et migrasheha ve-et Yatir ve-et Eshtemoa ve-et migrasheha.
've' means 'and', 'libnei' means 'sons of', 'Aharon' is the name Aaron, 'natnu' means 'gave', 'et' is a grammatical marker indicating the direct object (no English equivalent), 'arei' means 'cities', 'hamiklat' means 'of refuge', 'Hevron' is the city Hebron, 'Libnah' is the city Libnah, 'migrasheha' means 'its settlements' or 'its towns', 'Yatir' is the city Yatir, 'Eshtemoa' is the city Eshtemoa.
[1CH.6.43] and Chilaz and its dwelling, Debir and its dwelling. [§]
ve'et Chilaz ve'et Migrasheha et Debir ve'et Migrasheha.
've'et' means 'and (the)', 'Chilaz' is a place name, 'Migrasheha' means 'its dwelling', 'Debir' is a place name, and the second 'Migrasheha' again means 'its dwelling'.
[1CH.6.44] and the smoke and her dwelling and the house of the sun and her dwelling. [§]
ve'et ashan ve'et migrasheha ve'et beit shemesh ve'et migrasheha.
've'et' means 'and (the)', 'ashan' means 'smoke', 'migrasheha' means 'her dwelling' (the dwelling belonging to her), 'beit' means 'house', 'shemesh' means 'sun'. The phrase repeats the reference to her dwelling.
[1CH.6.45] and from the allotment of Benjamin, Geva and its settlements, Almem and its settlements, Anatot and its settlements, all their towns, thirteen cities in their families. [§]
U-mimmatteh Binyamin et Geva ve-et Migrashah ve-et Almem ve-et Migrashah ve-et Anatot ve-et Migrashah kol arehem shalosh esreh ir be-mishpachotehem.
'U-mimmatteh' means 'and from the allotment', 'Binyamin' is the tribe of Benjamin, 'et' is the direct object marker, 'Geva' is a city name, 've-et' means 'and', 'Migrashah' means 'its settlements' or 'villages', 'Almem' is another city name, the phrase repeats for its settlements, 'Anatot' is a third city name, again followed by its settlements, 'kol arehem' means 'all their towns', 'shalosh esreh' means 'thirteen', 'ir' means 'city', and 'be-mishpachotehem' means 'in their families' or 'in their clans'.
[1CH.6.46] And the sons of Kehat the remnant from the family of the tribe from half the tribe half of Manasseh in the casting of lots ten cities. [§]
velivnei kehat hanot'rim mimishpachat hamatte mimachatzit matte chazi menashe bagoral arim eser.
've' means 'and', 'livnei' means 'the sons of', 'kehat' is a proper name (Kehat), 'hanot'rim' means 'the remaining' or 'the remnant', 'mimishpachat' means 'from the family of', 'hamatte' means 'the tribe', 'mimachatzit' means 'from half', 'matte' means 'tribe', 'chazi' means 'half', 'menashe' is the name 'Manasseh', 'bagoral' means 'in the lot' (i.e., by casting lots), 'arim' means 'cities', and 'eser' means 'ten'.
[1CH.6.47] And the children of Gershom, to their families, 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, three cities, thirteen. [§]
ve livnei Gershom le mishpachotam mi matteh Yissachar u mi matteh Asher u mi matteh Naftali u mi matteh Menasheh baBashan arim shlosh esreh.
've' means 'and', 'livnei' means 'the children of', 'Gershom' is a proper name, 'le mishpachotam' means 'to their families', 'mi' means 'from', 'matteh' means 'the tribe of', 'Yissachar' is a tribe name, 'u' means 'and', 'Asher' is a tribe name, 'Naftali' is a tribe name, 'Menasheh' is a tribe name, 'baBashan' means 'in Bashan', 'arim' means 'cities', 'shlosh' means 'three', 'esreh' means 'thirteen'. The phrase 'shlosh esreh' is an idiom meaning a total of thirteen cities.
[1CH.6.48] The sons of Merari to their families from the tribe of Reuben and from the tribe of Gad and from the tribe of Zebulun in the lot two cities twelve. [§]
livnei merari lemisphochotam mimatteh Reuven u-mimatteh Gad u-mimatteh Zebulun bagoral arim shteim esreh.
'livnei' means 'the sons of', 'merari' is a proper name (descendant of Merari), 'lemisphochotam' means 'to their families', 'mimatteh' means 'from the tribe of', 'Reuven' is a tribal name, 'u-' means 'and', 'Gad' is another tribal name, 'Zebulun' is another tribal name, 'bagoral' means 'in the lot', 'arim' means 'cities', 'shteim' means 'two', 'esreh' means 'twelve'.
[1CH.6.49] And the children of Israel gave the Levites the cities and their villages. [§]
Vayittenu b'nei Yisrael lalevitim et ha'areiim ve'et migreshayhem.
'Vayittenu' means 'and they gave', 'b'nei' means 'the children of', 'Yisrael' means 'Israel', 'lalevitim' means 'to the Levites', 'et' is a direct object marker (not translated), 'ha'areiim' means 'the cities', 've'et' means 'and (the) (object marker)', 'migreshayhem' means 'their villages'.
[1CH.6.50] They gave by lot from the tribe of Judah, from the tribe of Simeon, and from the tribe of Benjamin, the cities that they will call by names. [§]
vayyittenu bagoral mimatte bne Yehuda u-mimmatte bne Shimon u-mimmatte bne Binyamin et ha'arim ha'ele asher-yikreu ethem beshemot.
'vayyittenu' means 'and they gave', 'bagoral' means 'by lot', 'mimatte' means 'from the tribe of', 'bne' means 'the sons of' (used for 'tribe of'), 'Yehuda' means 'Judah', 'Shimon' means 'Simeon', 'Binyamin' means 'Benjamin', 'et' is a direct‑object marker, 'ha'arim' means 'the cities', 'ha'ele' means 'these', 'asher' means 'that/which', 'yikreu' means 'they will call', 'ethem' is a pronoun meaning 'them', 'beshemot' means 'by names'.
[1CH.6.51] And from the families of the sons of Kehat, the cities of their border were from the tribe of Ephraim. [§]
U-mi-mishpechot b'nei Kehat vayehi arei gevulam mi-matteh Ephraim.
'U' means 'and', 'mi-mishpechot' means 'from the families', 'b'nei' means 'of the sons', 'Kehat' is a proper name, 'vayehi' means 'and it was', 'arei' means 'cities', 'gevulam' means 'of their border', 'mi-matteh' means 'from the portion', 'Ephraim' is a tribal name.
[1CH.6.52] And they gave them the cities of the refuge, Shechem and its settlements, in the hill of Ephraim, and Gezer and its settlements. [§]
Vayitenhu lahem et-arei hamiklat et-shekem ve-et-migrashah behar Ephraim ve-et-gezer ve-et-migrashah.
'Vayitenhu' means 'and they gave'; 'lahem' means 'to them'; 'et-arei' means 'the cities of'; 'hamiklat' means 'the refuge' (a place of asylum); 'et-shekem' is the name 'Shechem'; 've-et-migrashah' means 'and its settlements'; 'behar' means 'in the mountain/hill of'; 'Ephraim' is the name of the region; 've-et-gezer' means 'and Gezer'; the final 've-et-migrashah' repeats 'and its settlements'.
[1CH.6.53] and Yakmeam, and its dwelling, and the house of Horon, and its dwelling. [§]
ve'et Yakmeam ve'et migra'sheha ve'et beit Horon ve'et migra'sheha.
've'et' means 'and (the) [direct object marker]'; 'Yakmeam' is a proper name; 'migra'sheha' means 'its dwelling' (migra = dwelling, -sheha = its); 'beit' means 'house of'; 'Horon' is a proper name; the final 'migra'sheha' repeats 'its dwelling'.
[1CH.6.54] and the wild goats and its pens, and Gath of Rimmon and its pens. [§]
ve'et ayalon ve'et migrashheyah ve'et gat rimmon ve'et migrashheyah.
've\'et' is a conjunction meaning 'and' plus the accusative marker 'the'. 'ayalon' means 'wild goats'. 'migra\'sheyah' means 'its pens' or 'its enclosures', referring to the goats. 'gat' in this context is a place name, 'Gat of Rimmon', meaning 'the press (or city) of Rimmon'. The final 'migra\'sheyah' again means 'its pens' referring to that place.
[1CH.6.55] And from the half of the staff of Menashe, Anar and its dwelling, and Bilam and its dwelling, to the family of the sons of Kehat the remaining. [§]
ume machatzit mateh menashe et aner veet migrasheha veet bilam veet migrasheha lemishpachat livnei kehat hanotrim
'ume' means 'and from', combining the conjunction 'u' (and) with the preposition 'mi' (from). 'machatzit' means 'half'. 'mateh' means 'staff' or 'scepter'. 'menashe' is a personal name, transliterated as Menashe. 'et' is the direct‑object marker, rendered here as 'the'. 'aner' is a proper name, transliterated as Anar. 'veet' combines 've' (and) with the object marker 'et', meaning 'and the'. 'migrasheha' means 'its dwelling' (mi‑: from, graš: dwell, -eha: her/its). The second occurrence of 'veet bilam' introduces another proper name, Bilam. The third 'veet migrasheha' repeats 'its dwelling'. 'lemishpachat' means 'to the family of' (le‑: to, mishpachat: family). 'livnei' means 'the sons of' (livnei: of the sons). 'kehat' is a proper name, transliterated as Kehat. 'hanotrim' means 'the remaining' or 'those left'.
[1CH.6.56] The sons of Gershom from the family of the half-tribe of Manasseh took Golan in Bashan and its settlements, and Ashtaroth and its settlements. [§]
Livnei Gershom mimishpachat chatsi mateh Menashe et-Golan babashan ve-et-migrasheha ve-et-ashtarot ve-et-migrasheha.
'Livnei' means 'the sons of', 'Gershom' is a personal name, 'mimishpachat' means 'from the family of', 'chatsi' means 'half', 'mateh' means 'tribe', 'Menashe' is the name of the tribe, 'et-Golan' means 'Golan (as a direct object)', 'babashan' means 'in Bashan', 've-et-migrasheha' means 'and its settlements', 've-et-ashtarot' means 'and Ashtaroth', and the second 've-et-migrasheha' repeats 'and its settlements'. The verb 'took' or 'captured' is understood from context but not written in the Hebrew.
[1CH.6.57] And from the tribe of Issachar, the holy and its settlement, the word and its settlement. [§]
U mimmatteh Yissachar et-kodesh ve-et-migrasheha et-davrat ve-et-migrasheha.
'U' means 'and'; 'mimmatteh' means 'from the tribe' (literally 'from the staff/tribe'); 'Yissachar' is the name of the tribe of Issachar; 'et' is the Hebrew direct‑object marker, here rendered as the article 'the'; 'kodesh' means 'holy' or 'the holy'; 've-et' means 'and the'; 'migrasheha' means 'its settlement' or 'its dwelling place' (from migrah 'dwelling' plus the suffix -sheha 'its'); 'davrat' is a form of 'davar' meaning 'word' or 'speech', here 'the word'. The phrase repeats the pattern for emphasis.
[1CH.6.58] and Raamoth and its dwellings, and Anem and its dwellings. [§]
ve'et raamoth ve'et migrasheha ve'et anem ve'et migrasheha.
've''et' means 'and (the object marker)', 'raamoth' is a proper name of a place, 'migrasheha' means 'its dwellings' (from migraš = dwelling, -sheha = its), 'anem' is another proper name of a place, the second 'migrasheha' repeats 'its dwellings' for the second place.
[1CH.6.59] And from the staff of Asher, the proverb and her dwellings, and Avdon and her dwellings. [§]
U-mimmatteh Asher et mashal ve'et migresheha ve'et avdon ve'et migresheha.
'U' means 'and', 'mimmatteh' means 'from the staff', 'Asher' is a proper name, 'et' is the direct‑object marker, 'mashal' means 'proverb' or 'parable', 've' means 'and', 'migresheha' means 'her dwellings', 'avdon' is a proper name meaning 'servant' or a place name, the final 've'et migresheha' repeats 'and her dwellings'.
[1CH.6.60] and the decree and her dwelling, and the open area and her dwelling. [§]
ve'et chukok ve'et migrashah ve'et rechov ve'et migrashah.
've'et' means 'and' combined with the direct object marker, indicating each following noun is a direct object; 'chukok' means 'decree' or 'ordinance'; 'migrashah' means 'her dwelling' (the suffix -ah denotes possession); 'rechov' means 'broad place' or 'open area' (commonly a public square). The phrase repeats the pattern to list several items.
[1CH.6.61] And from the pasture of Naphtali the holy place in Galilee and its dwelling, and Hammon and its dwelling, and Kiryat-yim and its dwelling. [§]
U-mimmatteh Naptali et-Kodesh ba-Galil ve-et-migra-sheha ve-et-Hammon ve-et-migra-sheha ve-et-Kiryatayim ve-et-migra-sheha.
'U' means 'and', 'mimmatteh' means 'from the pasture', 'Naptali' is the name Naphtali, 'et' is the direct‑object marker, 'Kodesh' means 'holy (place)', 'ba-Galil' means 'in Galilee', 've-et' means 'and', 'migra-sheha' means 'its dwelling place', 'Hammon' is a place name, 'Kiryatayim' means 'Kiryat-yim' (a city name), each 've-et-migra-sheha' repeats 'and its dwelling place'.
[1CH.6.62] The bitter descendants that remain from the tribe of Zebulun, his pomegranate and its dwelling, the tabernacle and its dwelling. [§]
Livnei merari hanotarim mimmatteh zevulun et rimono ve et migrasheha et tavor ve et migrasheha.
'Livnei' means 'children (or descendants) of', 'merari' means 'bitter', 'hanotarim' means 'the remaining', 'mimmatteh' means 'from the line/branch', 'zevulun' is the name of the tribe Zebulun, 'et' is a direct‑object marker (not translated), 'rimono' means 'his pomegranate' (a symbolic fruit), 've' means 'and', 'migrasheha' means 'its dwelling' (feminine singular), 'tavor' means 'tabernacle' (or 'tabor', a dwelling place), and the final 'migrasheha' repeats 'its dwelling'.
[1CH.6.63] And from beyond the Jordan its flow to the east of the Jordan, from the tribe of Reuben the place called Betzer in the desert and its dwelling places, and Yahatsa and its dwelling places. [§]
u-me'ever le-Yarden yerecho le-Mizrach ha-Yarden mi-Matteh Reuven et-Betzer ba-Midbar ve-et-Migrashah ve-et-Yahatsa ve-et-Migrashah.
'u-me'ever' means 'and from beyond', 'le-Yarden' means 'to the Jordan', 'yerecho' means 'its flowing', 'le-Mizrach' means 'to the east', 'ha-Yarden' means 'the Jordan', 'mi-Matteh' means 'from the tribe', 'Reuven' is the name of the tribe of Reuben, 'et-Betzer' means 'the stubbornness' (or 'the place called Betzer'), 'ba-Midbar' means 'in the desert', 've-et-Migrashah' means 'and its dwelling places', 've-et-Yahatsa' means 'and Yahatsa' (a place name), and the final 've-et-Migrashah' repeats 'and its dwelling places'.
[1CH.6.64] and the front, and its settlements, and Meifaat, and its settlements. [§]
ve'et kedemot ve'et migresheiha ve'et meifaat ve'et migresheiha.
've'et' means 'and the' (the object marker plus conjunction). 'kedemot' means 'front parts' or 'foremost areas'. 'migresheiha' is the plural construct form of 'migresh', meaning 'its dwellings' or 'its settlements'. 'meifaat' is a proper name, likely a place name, rendered as 'Meifaat'. The phrase repeats the pattern, listing a location and its settlements.
[1CH.6.65] And from the border of Gad (to) Ramoth in Gilead and its settlements, and the camps and its settlements. [§]
U-mimmatteh Gad et Raamot ba-Gil'ad ve-et migra'sheiha ve-et machanayim ve-et migra'sheiha.
'U' means 'and'; 'mimmatteh' means 'from the border' (with the prefix 'mi' indicating 'from' and 'matteh' meaning 'border' or 'region'); 'Gad' is the name of a tribe; 'et' is the Hebrew accusative marker, not rendered in English; 'Raamot' (or Ramoth) is a place name meaning 'heights' or 'high places'; 'ba-Gil'ad' means 'in Gilead', with 'ba' = 'in' and 'Gil'ad' a region east of the Jordan; 've' means 'and'; 'migra'sheiha' is the plural construct form of 'migra'' meaning 'settlement' plus the suffix '-heiha' meaning 'its', so 'its settlements'; 'machanayim' means 'camps' (dual form of 'machaneh'); the final 've-et migra'sheiha' repeats 'and its settlements'.
[1CH.6.66] and Heshbon and its settlements and Yazer and its settlements. [§]
ve'et Heshbon ve'et migrasheha ve'et Yazer ve'et migrasheha.
've'et' is the conjunction 'and' plus the direct object marker 'et', indicating the following noun is definite; 'Heshbon' is a proper name of a city; 'migrasheha' means 'its settlements' (the plural of 'migrah' settlement, with the suffix '-ha' meaning 'its'); 'Yazer' is another proper name of a city; the final 'migrasheha' again means 'its settlements'.
1CH.7
[1CH.7.1] And to the sons of Issachar: Tola, Puah, Yashiv, and Shimron, four. [§]
ve lebnei Issachar Tola uPuah Yashiv veShimron arbaah.
've' means 'and', 'lebnei' means 'to the sons of', 'Issachar' is a proper name of a tribe, 'Tola' is a proper name, 'u' means 'and', 'Puah' is a proper name, 'Yashiv' is a proper name, 've' again means 'and', 'Shimron' is a proper name, 'arbaah' means 'four'.
[1CH.7.2] And the sons of Tola, Uzi, Rephaya, Yiriel, Yachmai, Yibsam, and Shmuel, chiefs of the house of their fathers, of Tola, valiant warriors for their generations, their number in the days of David was twenty-two thousand six hundred. [§]
Uvenei Tola Uzi Urephaya Viyriel Veyachmai Viybasam Ushmuel Rashim Leveit avotam Letola Giborei chayil Letoldotam Misparam Bimei David Esrim ushneyim elef veshes meot.
'Uvenei' means 'and the sons', 'Tola' is a personal name, 'Uzi' means 'my strength', 'Urephaya' means 'and Rephaya' (a name meaning 'he heals'), 'Viyriel' means 'and Yiriel' (a name meaning 'God will awaken'), 'Veyachmai' means 'and Yachmai' (a name meaning 'may he live'), 'Viybasam' means 'and Yibsam' (a name meaning 'he will bring forth'), 'Ushmuel' means 'and Shmuel' (a name meaning 'God has heard'), 'Rashim' means 'chiefs', 'Leveit avotam' means 'of the house of their fathers', 'Letola' means 'of Tola', 'Giborei chayil' means 'heroes of valor', 'Letoldotam' means 'for their generations', 'Misparam' means 'their number', 'Bimei David' means 'in the days of David', 'Esrim ushneyim elef veshes meot' means 'twenty-two thousand six hundred'.
[1CH.7.3] And the children of Uzzi Yizrachi-ya, and the children of Yizrachi-ya: who is like God, and Ovadyah, and Yoeel, Yishiyah, five leaders, all of them. [§]
uvenei uzi yizrachyah uvenei yizrachyah mikhael veovadyah veyoeel yishiyah chamisha rashim kullam.
'uvenei' means 'and the children of', 'uzi' is a personal name meaning 'my strength', 'yizrachyah' is a personal name meaning 'the Lord will rise', 'mikhael' means 'who is like God', 'veovadyah' means 'and Ovadyah', a name meaning 'servant of Yah', 'veyoeel' means 'and Yoeel', a name meaning 'may God raise', 'yishiyah' means 'Yishiyah', a name meaning 'salvation of God', 'chamisha' means 'five', 'rashim' means 'heads' or 'leaders', and 'kullam' means 'all of them'.
[1CH.7.4] And upon them to their generations to the house of their fathers a war host, thirty and six thousand, because they multiplied women and children. [§]
va'aleihem le-toldotam le-beit avotam gedudei tzeva milchamah shloshim ve'shisha alaf ki-hirbu nashim u'vanim.
'va'aleihem' means 'and upon them', 'le-toldotam' means 'to their generations', 'le-beit' means 'to the house of', 'avotam' means 'their fathers', 'gedudei' means 'hosts of', 'tzeva' means 'army', 'milchamah' means 'of war', 'shloshim' means 'thirty', 've'shisha' means 'and six', 'alaf' means 'thousand', 'ki-hirbu' means 'because they increased', 'nashim' means 'women', 'u'vanim' means 'and sons/children'.
[1CH.7.5] And their brothers, for all the families of Issachar, the mighty men of soldiers, eighty and seven thousand, were counted for all. [§]
Vaacheihem lechol mishpachot Yissachar giborei chayalim shmoneem ve-shevaah elef hityachasham lakol.
'Vaacheihem' means 'and their brothers', 'lechol' means 'for all', 'mishpachot' means 'families', 'Yissachar' is the name of a tribe, 'giborei' means 'mighty' or 'heroes', 'chayalim' means 'of the soldiers', 'shmoneem' means 'eighty', 've-shevaah' means 'and seven', 'elef' means 'thousand', 'hityachasham' means 'were counted', 'lakol' means 'for all'.
[1CH.7.6] Benjamin Bela and Bekher and Ydia God three. [§]
Binyaman Bela vaBekher viYdiael shlosha.
'Binyaman' means 'Benjamin', a proper name. 'Bela' is a proper name meaning 'destruction' or 'devastation'. 'vaBekher' combines the conjunction 'va' meaning 'and' with the name 'Bekher', a proper name. 'viYdiael' combines the conjunction 'vi' meaning 'and' with the name 'Ydiael'; the component 'El' means 'God', so the literal rendering is 'Ydia God'. 'shlosha' means 'three', indicating a number.
[1CH.7.7] And the sons of Bela: Etsbon, and Uzi, and Uziel, and Virimot, and Iri, five heads of the house of the fathers, mighty ones of the wild, and they were counted twenty and two thousand and thirty and four. [§]
uvenei Bela etsbon veuzi veuziel virimot veiri chamisa rashei beit avot giborei chayalim vehityachsam eserim ush nayim elef ushloshim vearbaah
'uvenei' means 'and the sons of', 'Bela' is a proper name, 'etsbon' is a proper name, 'veuzi' means 'and Uzi', 'veuziel' means 'and Uziel', 'virimot' is a proper name, 'veiri' means 'and Iri', 'chamisa' means 'five', 'rashei' means 'heads of', 'beit' means 'house', 'avot' means 'fathers', 'giborei' means 'mighty ones', 'chayalim' means 'of the wild', 'vehityachsam' means 'and they were counted', 'eserim' means 'twenty', 'ushnayim' means 'and two', 'elef' means 'thousand', 'ushloshim' means 'and thirty', 'vearbaah' means 'and four'.
[1CH.7.8] And the sons of Beker were Zemira, Yoash, Godhelp, my God answered, Amri, Yermot, my father is Yahveh, Anatot, Alamet; all these are the sons of Beker. [§]
uvnei becher zemira veYoash veEliezer veElioenai veAmri viYermot vaAbijah vaAnatot veAlamet kol-elleh bnei bekher
'uvnei becher' means 'and the sons of Beker', 'Zemira' is a proper name of uncertain meaning, 'Yoash' means 'salvation', 'Eliezer' is composed of 'El' (God) and 'ezer' (help) meaning 'Godhelp', 'Elioenai' contains 'El' (God) and means 'my God answered', 'Amri' means 'my people', 'Yermot' means 'exalted', 'Abijah' combines 'Abi' (my father) with 'Yah' (Yahveh) meaning 'my father is Yahveh', 'Anatot' means 'answerings', 'Alamet' means 'eternal', and the final clause 'kol-elleh bnei bekher' means 'all these are the sons of Beker'.
[1CH.7.9] And they shall be counted to their ancestors, the heads of the house of their fathers, mighty warriors of valor, twenty thousand and two hundred. [§]
ve'hityachasem le'toldotam rashai beit avotam giborei chai esrim elef u'matai
've' means 'and', 'hityachasem' means 'they shall be counted', 'le'toldotam' means 'to their ancestors', 'rashai' means 'heads' or 'chiefs', 'beit' means 'house', 'avotam' means 'their fathers', 'giborei' means 'mighty ones' or 'warriors', 'chai' means 'strength' or 'valor', 'esrim' means 'twenty', 'elef' means 'thousand', 'u'' is the conjunction 'and', 'matai' means 'two hundred'.
[1CH.7.10] And the sons of Yedi'ael (the One who knows God) were Bilhan; and the sons of Bilhan were Yeish, Binyamin, Ehud, Canaan, Zethan, Tarsheesh, and Achishahar. [§]
Uvenei Yedi'ael Bilan uvenei Bilan Yeish u Binyamin veEhud veKna'ana veZeitan veTarsheesh vaAchishahar.
'Uvenei' means 'and the sons of', 'Yedi'ael' is a personal name probably meaning 'God knows' or 'the One who knows', 'Bilan' is a proper name of unknown literal meaning, the second 'uvenei' repeats 'and the sons of', 'Yeish' (Ya'ish) means 'he will live' or 'living', 'Binyamin' means 'son of the right hand' (or 'son of the south'), 'veEhud' means 'and Ehud', a name meaning 'united' or 'confederate', 'veKna'ana' means 'and Canaan', a name traditionally interpreted as 'lowland' or 'merchant', 'veZeitan' means 'and Zethan', a name meaning 'gift' or 'offering', 'veTarsheesh' means 'and Tarsheesh', a place‑name possibly meaning 'sharp' or 'cutting', and 'vaAchishahar' means 'and Achishahar', a name that can be rendered 'brother of the dawn' or 'my brother is dawn'.
[1CH.7.11] All these are the sons of Yedi'el, the heads of the fathers, mighty warriors, seventeen thousand two hundred who went out to battle. [§]
Kol-elleh b'nei Yedi'el le'rashei ha'avot giborei chayalim shiv'ah-asar elef u'matayim yotzei tzava lamlichamah.
'Kol-elleh' means 'all these', 'b'nei' means 'sons of', 'Yedi'el' is a proper name, 'le'rashei ha'avot' means 'to the heads of the fathers', 'giborei chayalim' means 'mighty warriors', 'shiv'ah-asar elef u'matayim' means 'seventeen thousand two hundred', 'yotzei tzava lamlichamah' means 'who went out to war'.
[1CH.7.12] And Shupim and Chupim, the sons of Ir; Chushim, the sons of Acher. [§]
ve-shupim ve-chupim b'nei ir chushim b'nei acher.
've-' means 'and'. 'shupim' is a proper name (a personal name). 'chupim' is another proper name. 'b'nei' means 'the sons of'. 'ir' means 'city' and functions as a personal name here. 'chushim' is a proper name. 'acher' means 'other' and is used as a personal name. The verse strings together two pairs of names, each introduced by 'the sons of'.
[1CH.7.13] Sons of Naftali: Yachatziel, Guni, Yetzar, Shalom; sons of Bilhah. [§]
B'nei Naftali Yachatziel v'Guni v'Yetzar v'Shalom B'nei Bilhah.
'B'nei' means 'sons of', 'Naftali' is a tribal name, 'Yachatziel' is a personal name, 'v' is the conjunction 'and', 'Guni' is a personal name, 'Yetzar' is a personal name, 'Shalom' is a personal name meaning 'peace', and the second 'B'nei' again means 'sons of' followed by 'Bilhah', a woman's name.
[1CH.7.14] The sons of Menashe: Asriel, who gave birth to Pilagsho the Aramean woman, gave birth to Makhir, the father of Gilad. [§]
B'nei Menashe Asriel asher yaldah pilagsho haAramiyyah yaledah et-Makhir avi Gilad.
'B'nei' means 'sons of', 'Menashe' is a proper name, 'Asriel' is a proper name, 'asher' means 'who' or 'that', 'yaldah' means 'gave birth', 'pilagsho' is a proper name (literally 'his offspring' or a personal name), 'haAramiyyah' means 'the Aramean woman', 'yaledah' again means 'gave birth', 'et-Makhir' indicates the person Makhir (the direct object marker is omitted in English), 'avi' means 'father of', 'Gilad' is a proper name.
[1CH.7.15] And a seller took a woman for hats and for shawls, and the name of his sister was Maacha and the name of the second was Tzelapchad, and she became Tzelapchad's daughters. [§]
Umakir lakach isha lechupim uleshupim veshem achoto Maacha veshem hasheni Tzelapchad vatihena liTzelapchad banot.
'Umakir' means 'and a seller', 'lakach' means 'took' or 'acquired', 'isha' means 'a woman', 'lechupim' means 'for hats' (or 'for coverings'), 'uleshupim' means 'for shawls' (or 'for garments'), 'veshem' means 'and the name', 'achoto' means 'of his sister', 'Maacha' is a proper name, 'hasheni' means 'the second', 'Tzelapchad' is a proper name, 'vatihena' means 'and she became', 'liTzelapchad' means 'to Tzelapchad' or 'as Tzelapchad's', 'banot' means 'daughters'.
[1CH.7.16] And Maacha, wife of Machir, gave birth to a son, and she named him Peresh, and the name of his brother is Sharsh, and his sons are Ulam and Varakem. [§]
vateled maacha eshet-machir ben vatikra shmo peresh veshem achiv sharsh uvanav ulam varakem.
'vateled' means 'and she gave birth', 'maacha' is a personal name, 'eshet-machir' means 'wife of Machir', 'ben' means 'son', 'vatikra' means 'and she named', 'shmo' means 'him', 'peresh' is a personal name, 'veshem' means 'and the name of', 'achiv' means 'his brother', 'sharsh' is a personal name, 'uvanav' means 'and his sons', 'ulam' and 'varakem' are personal names.
[1CH.7.17] And the children of Ulam in Dan, these are the children of Gilad, son of Machir, son of Menashe. [§]
Uvenei Ulam bedan eleh b'nei Gilad ben Makhir ben Menashe.
'Uvenei' means 'the children of', 'Ulam' is a personal name, 'bedan' means 'in Dan', 'eleh' means 'these', 'b'nei' means 'the children of', 'Gilad' is a personal name, 'ben' means 'son of', 'Makhir' is a personal name, the second 'ben' again means 'son of', and 'Menashe' is a personal name.
[1CH.7.18] And his sister the queen gave birth to Ishhod, and to Aviezer, and to Machlah. [§]
Vaachoto hamolechet yaldah et Ishhod ve et Aviezer ve et Machlah.
'Va' means 'and', 'achoto' means 'his sister', 'ha' is the definite article 'the', 'molechet' means 'queen', 'yaldah' means 'gave birth', 'et' is a marker for a direct object, 'Ishhod' is a personal name, 've' means 'and', 'Aviezer' is a personal name meaning 'my father is help', 'Machlah' is a personal name.
[1CH.7.19] And there were the sons of Shmidah, Achyan and Shekem and Likhi, and I will feed them. [§]
Vayihyu b'nei Shmidah Achyan vashkem veLikhi va'aniam.
'Vayihyu' means 'and there were', 'b'nei' means 'the sons of', 'Shmidah' is a proper name, 'Achyan' is a proper name, 'vashkem' means 'and Shekem' (a proper name), 'veLikhi' means 'and Likhi' (a proper name), 'va'aniam' means 'and I will feed them'. The final character 'פ' is a paragraph marker and is not part of the sentence.
[1CH.7.20] And the sons of Ephraim [were] Shutalakh and Bered his son, and under his son, and Eladah his son, and under his son. [§]
uvnei Ephraim Shutalakh uBered bno v'tachat bno v'Eladah bno v'tachat bno.
'uvnei' means 'and the sons/children of', 'Ephraim' is a proper name, 'Shutalakh' is a proper name, 'u' means 'and', 'Bered' is a proper name, 'bno' means 'his son', 'v'tachat' means 'and under', the second 'bno' again means 'his son', 'v'Eladah' means 'and Eladah' (a proper name), the third 'bno' means 'his son', and the final 'v'tachat bno' means 'and under his son'.
[1CH.7.21] And Zabad his son, and Shutalac his son, and Ezer and Elad, and they killed the men of Gath, the newborns in the land, because they went down to take their livestock. [§]
veZabad beno veShutalach beno veEzer veElad vaharagum anshei Gat hanoladim baaretz ki yardu laqach et-miknehem.
'veZabad' means 'and Zabad', 'beno' means 'his son'; 'veShutalach' means 'and Shutalac', 'beno' again 'his son'; 'veEzer' means 'and Ezer', 'veElad' means 'and Elad'; 'vaharagum' means 'and they killed'; 'anshei Gat' means 'men of Gath'; 'hanoladim' means 'the newborns' or 'the young ones'; 'baaretz' means 'in the land'; 'ki' means 'because'; 'yardu' means 'they went down' or 'they descended'; 'laqach' means 'to take' (infinitive); 'et-miknehem' means 'their livestock' (the direct object marker 'et' plus 'their livestock').
[1CH.7.22] And Ephraim mourned his fathers for many days, and his brothers came to comfort him. [§]
Vayit'abel Ephraim aviham yamim rabim vayavo'u echav lenachamo.
'Vayit'abel' means 'and he mourned', 'Ephraim' is the name of the tribe, 'aviham' means 'their fathers', 'yamim rabim' means 'many days', 'vayavo'u' means 'and they came', 'echav' means 'his brothers', 'lenachamo' means 'to comfort him'.
[1CH.7.23] And he went to his wife, and she conceived, and she bore a son, and he called his name 'bri'ah' because evil was in his house. [§]
Vayavo el-ishto vatahar vateled ben vayikra et-shemo bri'ah ki bra'ah hayta bebeitoh.
'Vayavo' means 'and he came/goes', 'el-ishto' means 'to his wife', 'vatahar' means 'and she conceived', 'vateled' means 'and she bore', 'ben' means 'son', 'vayikra' means 'and he called', 'et-shemo' means 'his name', 'bri'ah' is a transliteration of the Hebrew word meaning 'in trouble' or 'in distress', 'ki' means 'because', 'bra'ah' means 'evil' or 'wickedness', 'hayta' means 'it was', 'bebeitoh' means 'in his house'.
[1CH.7.24] And with his daughter who was barren, and she built the lower house of Horon and the upper, and the ear that was barren. [§]
Uvi-to she'era vativen et-bet Horon ha-tachton ve-et ha-elyon ve-et uzzen she'era.
'Uvi-to' means 'and with his daughter', 'she'era' means 'who was barren', 'vativen' means 'and she built', 'et-bet Horon' means 'the house of Horon', 'ha-tachton' means 'the lower', 've-et ha-elyon' means 'and the upper', 've-et' means 'and', 'uzzen' means 'ear (of grain)', 'she'era' means 'that was barren'.
[1CH.7.25] And reproach to his son, and shame, and bitter contempt to his son, and mockery to his son. [§]
ve-repach b'no ve-reshesh ve-telach b'no ve-tachan b'no.
've-' means 'and'. 'repach' (רֶפַח) is a rare term meaning a slight defect or reproach. 'b'no' (בְּנוֹ) means 'his son' or 'to his son'. 'reshesh' (רֶשֶׁף) means 'shame' or 'disgrace'. 'telach' (תֶּלַח) is a poetic word for 'bitter' or 'sharp contempt'. 'tachan' (תַחַן) means 'to mock' or 'to show contempt'. The phrase strings together several accusations directed at the same person, his son.
[1CH.7.26] Ladan his son Amihud his son Elishama his son. [§]
Ladan beno Amihud beno Elishama beno.
'Ladan' is a personal name of uncertain meaning. 'beno' means 'his son'. 'Amihud' is a personal name meaning something like 'my people are majesty'. 'Elishama' is a personal name that originally means 'God hears', but here it is treated as a proper name. The final 'beno' again means 'his son'.
[1CH.7.27] Nun his son, Yehoshua his son. [§]
Nun beno Yehoshua beno.
'Nun' is a personal name. 'beno' means 'his son' (ben = son, -o = his). 'Yehoshua' is a theophoric name that contains the divine name Yahveh and literally means 'Yahveh saves' or 'Yahveh is salvation'. The second 'beno' repeats the phrase 'his son', referring to the son of Yehoshua.
[1CH.7.28] And their fortresses and their dwellings, the house of God and its daughters, to the east Naaran, and to the west Gezer and its daughters, Shechem and its daughters, until Ayah and its daughters. [§]
vaachuzatam umoshvotam beit-el uvenoteha velamizarach naaran velama'arav gezer uvenoteha ushechem uvenoteha ad-ayya uvenoteha.
'vaachuzatam' means 'their fortresses', 'umoshvotam' means 'their dwellings', 'beit-el' means 'house of God' (El is translated as 'God'), 'uvenoteha' means 'and its daughters', 'velamizarach' means 'to the east', 'naaran' is a place name (the eastern town), 'velama'arav' means 'to the west', 'gezer' is a place name (the western town), 'ushechem' is a place name, 'ad-ayya' means 'until Ayah', and the final 'uvenoteha' repeats 'and its daughters'. The phrase lists a series of fortified cities and their dependent settlements, oriented east and west.
[1CH.7.29] And also by the hand of the sons of Menashe, the house of Shaan, and his daughters Taanech, and his daughters Megiddo, and his daughters Dor, and his daughters: in these dwelt the sons of Joseph, the son of Israel. [§]
veal yedei bnei Menashe beit Shaan uvenoteha Taanech uvenoteha Megiddo uvenoteha Dor uvenoteha beeleh yashvu bnei Yosef ben Yisrael
'veal' means 'and also', 'yedei' means 'by the hand of', 'bnei' means 'sons of', 'Menashe' is a personal name, 'beit' means 'house of', 'Shaan' is a name, 'uvenoteha' means 'and his daughters', 'Taanech' is a name, another 'uvenoteha' again 'and his daughters', 'Megiddo' is a name, again 'uvenoteha', 'Dor' is a name, again 'uvenoteha', 'beeleh' means 'in these', 'yashvu' means 'dwelt', 'bnei' means 'sons of', 'Yosef' is a name, 'ben' means 'son of', 'Yisrael' means 'Israel'.
[1CH.7.30] The sons of Asher: Yimnah, Yishvah, Yishvi, and Beriah, and Serach their sister. [§]
Bnei Asher Yimnah veYishvah veYishvi uBeriah veSerach achotam.
'Bnei' means 'sons', 'Asher' is the name Asher, 'Yimnah' is a proper name, 'veYishvah' means 'and Yishvah' (the prefix 've' = 'and'), 'veYishvi' means 'and Yishvi', 'uBeriah' means 'and Beriah' (the prefix 'u' = 'and'), 'veSerach' means 'and Serach', 'achotam' means 'their sister'. No divine titles appear in this verse, so the special translations for God names are not used.
[1CH.7.31] And the sons of Briah Chever and Malkiel; he is the father of Birzavit. [§]
Uveinei Briah Chever uMalkiel hu avi Birzavit.
'Uveinei' means 'and the sons of', 'Briah' is a proper name kept as Briah, 'Chever' is a proper name kept as Chever, 'uMalkiel' means 'and Malkiel', 'hu' means 'he', 'avi' means 'father of', and 'Birzavit' is a proper name kept as Birzavit.
[1CH.7.32] And Cheber gave birth to Japheth, and to Shem, and to Chotam, and to Shua, their sister. [§]
vecheber holid et-yaplet veet-shomer veet-chotam veet shua achotam.
've' means 'and', 'cheber' is a proper name meaning 'companion', 'holid' means 'gave birth', 'et' is the direct object marker, 'yaplet' is the name 'Japheth', 'veet' is the conjunction 'and', 'shomer' is the name 'Shem', 'chotam' is a proper name, 'shua' is a proper name, 'achotam' means 'their sister'.
[1CH.7.33] And the children of Yaflet: Pasach, Vimal, and Asvat; these are the children of Yaflet. [§]
Uve-nei Yaflet Pasach uve-mhal veashvat eileh bve-nei Yaflet.
'Uve-nei' means 'and the children of', 'Yaflet' is a proper name, 'Pasach' is a personal name, 'uve-mhal' means 'and Vimal' (a name), 'veashvat' means 'and Asvat' (a name), 'eileh' means 'these', 'bve-nei' means 'the children of' again, and the final 'Yaflet' repeats the name of the patriarch.
[1CH.7.34] And the sons of Shamer: Achi, Rohgaha, Yehubbah, and Aram. [§]
Uvnei Shamer Achi veRohgaha Yehubbah vaAram.
'U' means 'and', 'vnei' means 'the sons of', 'Shamer' is a proper name, 'Achi' is a proper name, 've' means 'and', 'Rohgaha' is a proper name, 'Yehubbah' is a proper name, 'va' means 'and', 'Aram' is a proper name.
[1CH.7.35] And Ben-Helam, his brother, watches and is restrained, and three and toil. [§]
u'ven helm achiv tzofach veyimna veshlesh veamal.
'u' means 'and', 'ben helm' is treated as a proper name meaning 'son of silence' (literal), 'achiv' means 'his brother', 'tzofach' means 'watching' or 'looking', 'veyimna' means 'and will be restrained' or 'will be prevented', 'veshlesh' means 'and three', 'veamal' means 'and labor' or 'toil'.
[1CH.7.36] the sons of Tzofach: Suach, Charnefer, Shual, Beri, and Yimrah. [§]
B'nei Tzofach Suach veCharnefer veShual uBeri veYimrah.
'B'nei' means 'sons of', 'Tzofach' is a proper name, 'Suach' is a proper name, 'veCharnefer' means 'and Charnefer', 'veShual' means 'and Shual', 'uBeri' means 'and Beri', 'veYimrah' means 'and Yimrah'.
[1CH.7.37] Thorn and splendor and heaven and triple and surplus and fear. [§]
Betser vaHod veShamma veShilshah veYitran uveEra.
'Betser' means 'thorn' or 'burr', a sharp plant part. 'vaHod' means 'and splendor' (Hod is a term for glory or majesty). 'veShamma' means 'and heaven' or 'sky'. 'veShilshah' means 'and triple' or 'threefold'. 'veYitran' means 'and surplus' or 'that which remains'. 'uveEra' means 'and (with) fear' or 'a trembling awe'. The verse strings together a series of descriptive nouns linked by the conjunction 'and'.
[1CH.7.38] And the children of Yeter will be beautiful and ruined, and I will see. [§]
Uvenei Yeter Yefuneh uFispah vaAra.
'Uvenei' means 'and the children of', 'Yeter' is a proper name meaning 'excess' or 'remainder', 'Yefuneh' is a verb meaning 'will be turned' or 'will become beautiful', 'uFispah' means 'and his ruin' (from a root meaning 'to break' or 'to cause loss'), 'vaAra' means 'and I will see' (from a root meaning 'to behold' or 'to perceive').
[1CH.7.39] And the sons of Ulla: Arakh, Chaniel, and Ritzia. [§]
Uvnei Ulla Arakh vechaniel veritsya.
'Uvnei' means 'and the sons of', 'Ulla' is a proper name, 'Arakh' is a personal name, 'vechaniel' means 'and Chaniel', 'veritsya' means 'and Ritzia'.
[1CH.7.40] All these are the sons of Asher, heads of the house of the fathers, pure, mighty warriors of the beasts, heads of the princes, and they were counted in the army in the battle; their number of men was twenty and six thousand. [§]
Kol-elleh b'nei-ashar rashai beit ha'avot berurim giborei chayalim rashai han'si'im ve'hityachsam ba'tzava ba'milchama misparam anashim esrim ve'shisha alaf.
'Kol' means 'all', 'elleh' means 'these', 'b'nei' means 'sons of', 'Ashar' is the name 'Asher', 'rashai' means 'heads of', 'beit' means 'house', 'ha'avot' means 'the fathers', 'berurim' means 'pure', 'giborei' means 'mighty ones' or 'heroes', 'chayalim' means 'beasts' (or 'animals'), 'rashai' again 'heads of', 'han'si'im' means 'the princes' or 'leaders', 've'hityachsam' means 'and they were counted', 'ba'tzava' means 'in the army', 'ba'milchama' means 'in the battle', 'misparam' means 'their number', 'anashim' means 'men', 'esrim' means 'twenty', 've'shisha' means 'and six', 'alaf' means 'thousand'.
1CH.8
[1CH.8.1] And Benjamin begot Bela, his firstborn; Ashbel the second; and Aharach the third. [§]
Uvi-nyaman holid et Bela bekhoro Ashbel ha-sheni ve-aharach ha-shelishi.
'Uvi-nyaman' means 'and Benjamin', 'holid' means 'begot' or 'fathered', 'et' is the object marker, 'Bela' is a personal name, 'bekhoro' means 'his firstborn', 'Ashbel' is a personal name, 'ha-sheni' means 'the second', 've-aharach' means 'and Aharach', and 'ha-shelishi' means 'the third'.
[1CH.8.2] Noachah the fourth and Rapha the fifth. [§]
Noachah ha-revi'i ve-rapha ha-chamishi S.
'Noachah' is a personal name meaning 'rest' or 'comfort'. 'ha-revi'i' means 'the fourth', indicating a rank or order. 've-rapha' means 'and Rapha', another personal name derived from the verb 'to heal'. 'ha-chamishi' means 'the fifth', again indicating rank. 'S' is a scribal siglum or verse marker with no lexical meaning.
[1CH.8.3] And they were sons: L'vala, Adar, Gera, and Avihud. [§]
Vayyihyu banim levala adar vegera vaavihud.
'Vayyihyu' means 'and they were', 'banim' means 'sons', 'levala' is a proper name transliterated as L'vala, 'adar' is a personal name Adar, 'vegera' means 'and Gera', a personal name, and 'vaavihud' means 'and Avihud', a personal name.
[1CH.8.4] And Abishua, Naaman, and Achoch. [§]
vaAvishu'a veNa'aman vaAchoch.
'va' means 'and', 'Avishu'a' is a proper name meaning 'my father is salvation', 've' means 'and', 'Na'aman' is a proper name meaning 'pleasantness' or 'gracious', 'va' means 'and', 'Achoch' is a proper name of uncertain meaning.
[1CH.8.5] and a gerah and spume and heat. [§]
vegerah ushpufan vechuram.
'vegerah' is the conjunction 'and' plus 'gerah', a small unit of weight, literally 'a gerah'. 'ushpufan' is the conjunction 'and' plus 'shpufan', a noun meaning 'foam' or 'spume', literally 'spume'. 'vechuram' is the conjunction 'and' plus 'churam', a noun meaning 'heat' or 'fierceness', literally 'heat'.
[1CH.8.6] And these are the sons of Echud; these are the heads of the fathers of the dwellers of the hill, and they exiled them to Manachath. [§]
ve'eleh b'nei echud eleh hem rashai avot le'yoshvei geva vayaglum el-manachat.
've'eleh' means 'and these', 'b'nei' means 'sons of', 'echud' is a proper name meaning 'one' or 'unified', 'eleh' again means 'these', 'hem' means 'they are', 'rashai' means 'heads of', 'avot' means 'fathers', 'le'yoshvei' means 'of the dwellers of', 'geva' means 'the hill' or 'mountain', 'vayaglum' means 'and they exiled' or 'carried away', 'el-manachat' means 'to Manachath', a place name.
[1CH.8.7] And Naaman and Achiyah and Gera he exiled them and he gave birth to Uzza and Achihud. [§]
ve-naaman ve-achiyah ve-gera hu hegelam ve-holid et-uzza ve-et-achihud.
've' means 'and', 'naaman' is a proper name, 'achiyah' is a proper name, 'gera' is a proper name, 'hu' means 'he', 'hegelam' means 'exiled them', 'holid' means 'gave birth to' or 'produced', 'et' is the object marker, 'uzza' is a proper name, 'et' again the object marker, 'achihud' is a proper name.
[1CH.8.8] And the dawn gave birth in the field of Moab from his sending them the strong ones and Baara his wives. [§]
ve-shacharayim holid bissede Moab min-shilcho otam chushim ve-et-baara nashav.
've-shacharayim' means 'and the dawn', 'holid' means 'gave birth', 'bissede' means 'in the field of', 'Moab' is the proper name Moab, 'min-shilcho' means 'from his sending', 'otam' means 'them', 'chushim' means 'the strong ones', 've-et-baara' means 'and Baara', 'nashav' means 'his wives'.
[1CH.8.9] And he fathered from his wife the sons Yovav, Tzivya, Meisha, and Malkam. [§]
Vayyoled min-chodesh ishto et-Yovav ve-et-Tzivya ve-et-Meisha ve-et-Malkam.
'Vayyoled' means 'and he fathered', 'min' means 'from', 'chodesh' means 'a wife' (here 'his wife'), 'ishto' means 'his wife', 'et' is a direct object marker (no direct English equivalent), 'Yovav' is a personal name, 've-et' means 'and' plus the direct object marker, 'Tzivya' is a personal name, 'Meisha' is a personal name, 'Malkam' is a personal name.
[1CH.8.10] And Ye'utz and Sakhya and Mirmah, these are his sons, chiefs of the fathers. [§]
ve'et-ye'utz ve'et-sakhya ve'et-mirmah eleh banav rashai avot.
've''et' means 'and', 'ye'utz' is a proper name meaning 'counsel' or 'advice', 'sakhya' is a proper name meaning 'the crafty one' or 'the deceiver', 'mirmah' is a proper name meaning 'the liar' or 'deceiver', 'eleh' means 'these', 'banav' means 'his sons', 'rashai' means 'heads' or 'chiefs', 'avot' means 'fathers' or 'ancestors'.
[1CH.8.11] And from the Cheushim (he) begot Avitub and Elfâ'al. [§]
Umechushim holid et-Avitub ve-et-Elpa'al.
'Umechushim' means 'and from the Cheushim', 'holid' means 'begot' or 'bore', 'et-Avitub' is the proper name 'Avitub', 've-et' means 'and', 'Elpa'al' is the proper name 'Elpa'al'.
[1CH.8.12] And the sons of Elpa'al, Eber, Misam and Vashamed; he built his Ono, his Lod, and his daughters. [§]
Uveinei Elpa'al Eber umisam vashamed hu bana et-Ono ve-et-Lod uvenoteha.
'Uveinei' means 'and the sons of', 'Elpa'al' is a proper name, 'Eber' is a proper name, 'umisam' means 'and Misam' (a proper name), 'vashamed' means 'and Vashamed' (a proper name), 'hu' means 'he', 'bana' means 'built', 'et-Ono' means 'his Ono' (object marker plus proper name), 've-et-Lod' means 'and his Lod' (object marker plus proper name), 'uvenoteha' means 'and his daughters' (conjunction plus 'his daughters').
[1CH.8.13] And in rebellion and hearing they, the heads of the fathers of the inhabitants of Aylon, drove out the inhabitants of Gath. [§]
uvri'a vashema hemmah rashai haavot leyoshevei ayalon hemmah hivrihu et yoshevei gat.
'uvri'a' means 'and in rebellion', 'vashema' means 'and hearing', 'hemmah' means 'they', 'rashai' means 'heads of', 'haavot' means 'the fathers', 'leyoshevei' means 'of the dwellers', 'ayalon' is the place name Aylon, the second 'hemmah' again means 'they', 'hivrihu' means 'drove out', 'et' is the direct object marker, 'yoshevei' means 'the dwellers', 'gat' is the place name Gath.
[1CH.8.14] and his brother Shashak and Yermot. [§]
ve-achiyo shashak vi-yremot.
've' means 'and', 'achiyo' means 'his brother', 'shashak' is a proper name, 'vi' means 'and', 'yremot' is a proper name.
[1CH.8.15] Zebadiah, Arad, and Ader. [§]
Uzbadiah ve'arad va'ader.
'U' is the conjunctive 'and' attached to Zebadiah, so it reads 'and Zebadiah'. 'Zbadiah' is the name Zebadiah. 've'arad' means 'and Arad'. 'va'ader' means 'and Ader'.
[1CH.8.16] and Michael and Yishpa and Yochah, sons of Bria. [§]
u-Mikhael ve-Yishpa ve-Yochah b'nei Bria.
'u-' is the conjunctive meaning "and"; 'Mikhael' is a proper name derived from the divine element meaning "who is like God"; 've-' is another conjunctive meaning "and"; 'Yishpa' is a proper name meaning "he will bring" or "he will send"; the second 've-' again means "and"; 'Yochah' is a proper name meaning "he will live"; 'b'nei' is the construct form of "sons of"; 'Bria' is a proper noun (a family or place name) meaning "creation" or simply a name. The verse lists three individuals and identifies them as the sons of Bria.
[1CH.8.17] Gift of Yahveh, one who is paid, my strength, and fellow. [§]
Uzebadya uMeshullam veHizki vaChaver.
'Uzebadya' means 'and Zebadiah', with 'Zebad' meaning 'gift' and the theophoric element 'Yah' referring to Yahveh; thus it translates as 'gift of Yahveh'. 'uMeshullam' means 'and Meshullam', where 'Meshullam' comes from the root 'shulam' meaning 'to pay', so it means 'one who is paid' or 'payment'. 'veHizki' means 'and Hezki', derived from the root 'chazaq' meaning 'strength' with the first‑person suffix '-i', giving 'my strength'. 'vaChaver' means 'and Chaver', a common word meaning 'fellow' or 'companion'. The prefixes 'u‑', 've‑', and 'va‑' are the Hebrew conjunction 'and'.
[1CH.8.18] And Yishmarai, Yizliah, and Yovav, the sons of Elpaal. [§]
ve-yishmarai ve-yizliah ve-yovav bnei elpaal.
've' means 'and', 'yishmarai' is a personal name derived from the root shamar meaning 'to keep' or 'to guard', 'yizliah' is a personal name likely meaning 'God will save' (from zela or li), 'yovav' is a personal name meaning 'he will bring back' or 'return', 'bnei' means 'sons of', and 'elpaal' is a family name meaning 'God of work' (el = God, pa'al = work).
[1CH.8.19] and he will raise up, and my remembrance, and my offering. [§]
ve-yakim ve-zikri ve-zabdi.
've' means 'and', 'yakim' is a verb meaning 'he will cause to stand' or 'he will raise up', 'zikri' is a noun meaning 'my remembrance' (from the root ZKR meaning to remember), 'zabdi' is a noun meaning 'my offering' or 'my gift' (from the root ZBD meaning to give as a gift).
[1CH.8.20] And my God answered me, and my shade, and my God is God. [§]
ve-eli'eni ve-tsiltai ve-eli-el.
've-' means 'and'. 'eli' means 'my God' (Eli). 'eni' (from the root meaning 'answer') indicates 'answered me' or 'my answer', so 've-eli'eni' conveys 'and my God answered me'. 'tsiltai' derives from 'tsel' (shade) with the first‑person suffix, meaning 'my shade', thus 've-tsiltai' is 'and my shade'. 'eli-el' combines 'eli' (my God) and 'el' (God) and literally reads 'my God is God', so 've-eli-el' is 'and my God is God'.
[1CH.8.21] and Adaya, and Beraia, and Shimrat, the sons of Shimi. [§]
vaadaya u'veraiya v'shimrat b'nei shimi.
'va' is the conjunction meaning 'and', 'adaya' is a proper name, 'u' is another conjunction meaning 'and', 'veraia' is a proper name, 'v' again means 'and', 'shimrat' is a proper name, 'b'nei' means 'the sons of', and 'shimi' is the name of the father.
[1CH.8.22] and he will be spread across and beyond, and my God God. [§]
ve-yishpan va-aver ve-eli-el.
've' means 'and', 'yishpan' is a verb from the root sh-f-n meaning 'to spread out' or 'to be extended', 'va-aver' combines 'va' (and) with 'aver' meaning 'across' or 'beyond', 've' again means 'and', and 'eli-el' is a proper name formed from 'eli' (my God) and 'el' (God), so literally 'my God God'.
[1CH.8.23] and my servant and my memorial and the gracious one. [§]
ve'avdon ve-zichri ve-chanan.
've' means 'and', 'avdon' means 'my servant', 'zichri' means 'my remembrance' or 'my memorial', 'chanan' means 'gracious' and is used here as a noun meaning 'the gracious one'.
[1CH.8.24] and Chananyah and Eilam and Antothiyah. [§]
Vachananya veEilam veAntothiyah.
'V' is the Hebrew conjunction meaning "and", attached to each name. "Chananya" is a personal name derived from the root for grace and the divine name Yah, roughly meaning "Yahweh has shown grace". "Eilam" is a personal name that may mean "eternal" or refer to the region of Elam. "Antothiyah" is a personal name of uncertain meaning, possibly related to a verb meaning "to answer" with a theophoric ending. The verse is simply a list of three individuals connected by "and".
[1CH.8.25] And he will redeem and the face of God the sons of Shashak. [§]
Ve yipdeyah u p'nei el bnei shashak.
'Ve' means 'and', 'yipdeyah' is a verb meaning 'he will redeem', 'u' means 'and', 'p'nei' means 'the face of', 'el' is the divine name El which is translated literally as 'God', 'bnei' means 'sons of', and 'shashak' is a proper name.
[1CH.8.26] and my sun, and my dawn, and my exaltation. [§]
ve-shamshrai u-shecharya va-atalyah.
've-' means 'and', 'shamsh' is the root for 'sun' and the suffix '-rai' (from '-i') indicates first‑person possession, so 'shamshrai' means 'my sun'. 'u-' also means 'and', 'shachar' means 'dawn' and the suffix '-ya' (a shortened form of the divine name Yah) conveys 'my', giving 'shecharya' as 'my dawn'. 'va-' again means 'and', and 'atal' is a verb meaning 'to be high' or 'exalted'; the suffix '-yah' (again a divine possessive) renders 'my exaltation' or 'my height'.
[1CH.8.27] and Ya'areshiya, and my God Yahveh, and Zichri the sons of Yerocham. [§]
veYa'areshiya veEliyah veZichri b'nei Yerocham.
'veYa'areshiya' means 'and Ya'areshiya', a personal name. 'veEliyah' means 'and Eliyah', which breaks into 'Eli' = my God and 'Yah' = Yahveh, so literally 'and my God Yahveh'. 'veZichri' means 'and Zichri', a personal name. 'b'nei' means 'the sons of'. 'Yerocham' is a personal name with no divine element, so it stays as 'Yerocham'.
[1CH.8.28] These are the heads of fathers of their generations, the chiefs; these dwelt in Jerusalem. [§]
Eleh Rashei Avot le-toldotam Rashim Eleh Yashvu biYerushalem.
'Eleh' means 'these', 'Rashei' means 'heads of' (construct form of 'head'), 'Avot' means 'fathers', 'le-toldotam' means 'to their generations' or 'of their descendants', 'Rashim' means 'heads' or 'chiefs', the second 'Eleh' again means 'these', 'Yashvu' means 'they dwelt' or 'they sat', and 'biYerushalem' means 'in Jerusalem'. The verse lists a group of people identified as the leading ancestors of their lineages who lived in Jerusalem.
[1CH.8.29] And in Gibeon they lived, Avi of Gibeon, and the name of his wife was Maachah. [§]
UvegiBon yashvu Avi Gibeon ve-shem ishto Maacha.
'UvegiBon' means 'and in Gibeon', 'yashvu' means 'they lived' or 'they dwelt', 'Avi' is a proper name meaning 'father' or simply a personal name, 'Gibeon' is the place name Gibeon, 've-shem' means 'and the name', 'ishto' means 'of his wife', and 'Maacha' is a proper name meaning 'Maachah'.
[1CH.8.30] and his son the firstborn Abdon and Tsur and Kish and Lord and Nadab. [§]
Uve'no hab'bachor Avdon veTzur veKish uBaal veNadav.
'Uve'no' means 'and his son', 'hab'bachor' means 'the firstborn', 'Avdon' is a proper name meaning 'servile' but kept as a name, 'veTzur' means 'and Tsur' (a name meaning 'rock'), 'veKish' means 'and Kish' (a personal name), 'uBaal' means 'and Baal' which literally means 'Lord', and 'veNadav' means 'and Nadab' (a personal name).
[1CH.8.31] And generation and his brother and a male. [§]
Ugedor ve'achiyo vazakher.
'U' means 'and', 'gedor' means 'generation', 've' means 'and', 'achiyo' means 'his brother', 'va' means 'and', 'zakher' means 'male' (as opposed to female).
[1CH.8.32] Miklot gave birth to Shima, and indeed they sat opposite their brothers in Jerusalem with their brothers. [§]
Umiqlot holid et Shima veaf hem neged acheihem yashvu birushalem im acheihem.
'U' means 'and', 'miqlot' is a proper name (Miklot), 'holid' means 'gave birth', 'et' is the direct object marker, 'Shima' is a proper name, 'veaf' means 'and even', 'hem' means 'they', 'neged' means 'opposite' or 'in front of', 'acheihem' means 'their brothers', 'yashvu' means 'they sat', 'birushalem' means 'in Jerusalem', 'im' means 'with', and the final 'acheihem' repeats 'their brothers'.
[1CH.8.33] And lamp begot bow, and bow begot the one who asked, and the one who asked begot Yahweh has given, and also my king is salvation, and my father is generous, and Baal exists. [§]
ve-ner ho-LEED et KEESH ve-KEESH ho-LEED et Sha-UL ve-SHAUL ho-LEED et Ye-ho-NAH-tan ve-et MAL-kee SHOO-ah ve-et A-vee-NA-dab ve-et ESH-BAHL.
've' means 'and', 'ner' is the Hebrew word for 'lamp' or 'candle', 'holid' (ho-LEED) means 'begot' or 'fathered', 'et' is the direct‑object marker, 'Kish' (KEESH) means 'bow', 'Saul' (Sha-UL) is derived from a root meaning 'asked' or 'prayed', 'Jonathan' (Yeho-NAH-tan) means 'Yahweh has given', 'Malchi-Shua' (MAL-kee SHOO-ah) means 'my king is salvation', 'Avinadav' (A-vee-NA-dab) means 'my father is generous' or 'noble', and 'Eshbaal' (ESH-BAHL) means 'Baal exists' or 'gift of Baal'. The verb 'holid' is repeated for each genealogical link.
[1CH.8.34] And the son of Jonathan, Merib-Baal, and Merib-Baal fathered Micha. [§]
u'ven-yehonatan meriv baal umeriv baal holid et-mikha.
'u'ven-yehonatan' means 'and the son of Jonathan', with 'Jonathan' meaning 'Yahveh has given' (Yah as a literal rendering of YHWH). 'meriv baal' is a proper name 'Merib-Baal' meaning 'contender with Baal'. The second 'umeriv baal' repeats the same name with the conjunction 'and'. 'holid' means 'fathered' or 'gave birth to'. 'et' is the direct object marker. 'mikha' is the personal name 'Micha'.
[1CH.8.35] and the sons of Mikah (were) Pitton, Melech, Taareach, and Ahaz. [§]
uvnei Mikah Pitton vamelekh vatarea vahaz.
"uvnei" means "and the sons", "Mikah" is a proper name, "Pitton" is a proper name, "vamelekh" means "and Melech" (a name meaning "king"), "vatarea" means "and Taareach" (a proper name), "vahaz" means "and Ahaz" (a proper name).
[1CH.8.36] And Achaz begot Yehoada, and Yehoada begot Alemet and Azmaveth and Zimri, and Zimri begot Motza. [§]
veachaz holid et-yehoada vi-yehoada holid et-alemet ve-et-azmaveth ve-et-zimri ve-zimri holid et-motza.
've' means 'and', 'Achaz' is a personal name meaning 'grasp' or 'he took hold', 'holid' means 'begot', 'et' is the direct‑object marker (no translation), 'Yehoada' is a theophoric name meaning 'Yahweh knows', 'Alemet' means 'young woman' or 'maiden', 'Azmaveth' means 'strong (or fierce) death', 'Zimri' means 'my music' or 'my song', the second 'Zimri' repeats the name, and 'Motza' means 'birth' or 'offspring'.
[1CH.8.37] And the going out fathered Binea, he healed his son El'asa his son, he pursued his son. [§]
Umotza holid et Binea rapha bno El'asa bno otzel bno.
'Umotza' means 'and the going out' or 'and the exit', 'holid' means 'gave birth to' or 'fathered', 'et' is the accusative marker 'the', 'Binea' is a proper name, 'rapha' means 'he healed', 'bno' means 'his son', 'El'asa' is a proper name, the second 'bno' again means 'his son', 'otzel' means 'he pursued' or 'he chased', and the final 'bno' again means 'his son'.
[1CH.8.38] And to Atzel six sons, and these are their names: Azrikam, Bokhru, Yishmael, Shearyah, Ovedyah, Chan'an; all these are the sons of Atzal. [§]
ul'atzel shisha banim ve'ele shemotam azrikam bokhru veYishmael ushearyah ovedyah vechanan kol-eleh b'nei atzal.
'ul'atzel' means 'and to Atzel', 'shisha' means 'six', 'banim' means 'sons', 've'ele' means 'and these', 'shemotam' means 'their names', 'azrikam' is a personal name, 'bokhru' is a personal name, 'veYishmael' means 'and Yishmael', 'ushearyah' is a personal name, 'ovedyah' is a personal name, 'vechanan' means 'and Chan'an', 'kol-eleh' means 'all these', 'b'nei' means 'sons of', and 'atzal' is a personal name. The verse lists the six sons of Atzal and gives their names.
[1CH.8.39] And the sons of Eshek his brother: Ulam his firstborn, Yeush the second, and Eliphelet the third. [§]
Uvnei Eshak achiv Ulam b'koro Yeush hasheni ve'eliphelet hashlishi.
'Uvnei' means 'and the sons', 'Eshak' is a proper name, 'achiv' means 'his brother', 'Ulam' is a proper name, 'b'koro' means 'his firstborn', 'Yeush' is a proper name, 'hasheni' means 'the second', 've'eliphelet' means 'and Eliphelet' (a proper name), and 'hashlishi' means 'the third'. The verse lists three sons of Eshek, the brother mentioned earlier.
[1CH.8.40] And there were the sons of Ulam, men, mighty men of valor, archers, and they increased sons and grandchildren, a hundred and fifty, all these of the sons of Benjamin. [§]
vayyihyu b'nei-Ulam anashim giborei-chayil dorchei keshet u'marvim banim u'venei banim me'ah va'chamishim kol-elleh mib'nei Binyamin
'vayyihyu' means 'and they were', 'b'nei-Ulam' means 'the sons of Ulam', 'anashim' means 'men', 'giborei-chayil' means 'mighty ones of valor', 'dorchei' means 'those who go', 'keshet' means 'bow', so together 'dorchei keshet' means 'archers', 'u'marvim' means 'and they increased', 'banim' means 'sons', 'u'venei' means 'and the sons of', 'banim' again means 'sons' (grandchildren), 'me'ah' means 'one hundred', 'va'chamishim' means 'and fifty', 'kol-elleh' means 'all these', 'mib'nei' means 'of the sons of', 'Binyamin' means 'Benjamin'.
1CH.9
[1CH.9.1] And all Israel was counted, and indeed they are written in the Book of the Kings of Israel, and Judah were carried off to Babylon in their downfall. [§]
ve-khol Yisrael hityachsû ve-hinam ketuvîm al sefer malchei Yisrael vi-Yehudah hage'lu le-Babel be-m'a'alam.
've-khol' means 'and all', 'Yisrael' means 'Israel', 'hityachsû' means 'were counted' or 'were reckoned', 've-hinam' means 'and indeed', 'ketuvîm' means 'they are written', 'al' means 'on' or 'in', 'sefer' means 'book', 'malchei' means 'kings of', the second 'Yisrael' repeats 'Israel', 'vi-Yehudah' means 'and Judah', 'hage'lu' means 'were carried off' or 'were taken away', 'le-Babel' means 'to Babylon', 'be-m'a'alam' literally 'in their ascent' but idiomatically expressed as 'in their downfall' or 'in their exile'.
[1CH.9.2] And the former dwellers who were in their holdings in their towns, Israel the priests, the Levites, and the Nethinim. [§]
vehayoshvim hareishonim asher baachuzatam bearehem Yisrael hakohanim halavyim vehanetinin.
've' means 'and', 'hayoshvim' means 'the dwellers' or 'those who sit/settle', 'hareishonim' means 'the former' or 'the early', 'asher' means 'who/that', 'baachuzatam' means 'in their possession/holdings', 'bearehem' means 'in their towns', 'Yisrael' means 'Israel' (the people of Israel), 'hakohanim' means 'the priests', 'halavyim' means 'the Levites', 'vehanetinin' means 'and the Nethinim' (a group of temple servants).
[1CH.9.3] And in Jerusalem lived the sons of Judah, the sons of Benjamin, the sons of Ephraim, and the sons of Manasseh. [§]
Uvi-ru-sha-lam yashvu min-bnei Yehudah u-min bnei Binyamin u-min bnei Ephraim u-Menashe.
'Uvi-ru-sha-lam' means 'and in Jerusalem', 'yashvu' means 'dwelt' or 'lived', 'min-bnei' means 'from the sons of' (literally 'from the children of'), 'Yehudah' means 'Judah', 'u-min bnei Binyamin' means 'and from the sons of Benjamin', 'u-min bnei Ephraim' means 'and from the sons of Ephraim', 'u-Menashe' means 'and (the sons of) Manasseh'.
[1CH.9.4] Uthai son of Amihud son of Amri son of Imri son of Bani son of Peretz son of Judah. [§]
Uthai ben-Amihud ben-Amri ben-Imri ben-Bani ben-Peretz ben-Judah.
'Uthai' is a personal name meaning 'Uthai'. 'ben' means 'son of'. 'Amihud' is a personal name meaning 'Amihud'. 'Amri' is a personal name meaning 'Amri'. 'Imri' is a personal name meaning 'Imri'. 'Bani' (from the word 'Banim' meaning 'sons') is used here as a personal name meaning 'Bani'. 'Peretz' is a personal name meaning 'Peretz'. 'Judah' is a personal name meaning 'Judah'. The phrase follows a genealogical pattern: Uthai son of Amihud son of Amri son of Imri son of Bani son of Peretz son of Judah.
[1CH.9.5] And from the Shiloni he will make the firstborn and his sons. [§]
u min ha shiloni asayah ha bachor uvanav.
'u' means 'and', 'min' means 'from', 'ha' is the definite article 'the', 'shiloni' is a proper name or adjective meaning 'of Shiloh' or 'the Shiloni', 'asayah' means 'he will make' or 'he will cause', the second 'ha' again means 'the', 'bachor' means 'firstborn', the second 'u' again means 'and', and 'vanav' means 'his sons'.
[1CH.9.6] And from the sons of Zerach, Yeual, and their brothers six hundred and ninety. [§]
Umin b'nei Zerach Yeual va'acheihem shesh meot v'tish'im.
'Umin' means 'and from', 'b'nei' means 'the sons of', 'Zerach' is a proper name, 'Yeual' is a proper name, 'va'acheihem' means 'and their brothers', 'shesh' means 'six', 'meot' means 'hundred', 'v'tish'im' means 'and ninety'.
[1CH.9.7] And from the sons of Benjamin: Sallu, son of Meshullam, son of Hodavya, son of the Senuah. [§]
u min-b'nei Binyamin Sallu ben-Meshullam ben-Hodavya ben-hasenuah.
'u' means 'and', 'min' means 'from', 'b'nei' means 'sons of', 'Binyamin' is the name Benjamin, 'Sallu' is a personal name, 'ben' means 'son of', 'Meshullam' is a personal name, 'Hodavya' is a personal name, 'hasenuah' means 'the Senuah' (a family or clan name).
[1CH.9.8] and Yivniyah son of Yerocham, and Ela son of Uzi son of Michri, and Meshullam son of Shephatya son of Reuuel son of Yivniyah. [§]
ve-yivniyah ben-yerocham ve-ela ben-uzi ben-michri u-meshullam ben-shephatya ben-reuuel ben-yivniyah
've' means 'and', 'yivniyah' is a personal name meaning 'He will build', 'ben' means 'son of', 'yerocham' is a personal name meaning something like 'may He cast', 'ela' is a personal name meaning 'oak' or 'god', 'uzi' is a personal name meaning 'my strength', 'michri' is a personal name meaning 'gift of Michri', 'u' means 'and', 'meshullam' is a personal name meaning 'repaid', 'shephatya' is a personal name meaning 'judge of Yah', 'reuuel' is a personal name meaning 'friend of God', the final 'ben-yivniyah' repeats the earlier name Yivniyah.
[1CH.9.9] And their brothers, for their generations, nine hundred fifty-six; all these men were the heads of the fathers of the house of their fathers. [§]
Va'acheihem le-toldotam tesha meot va-chamishim ve-shisha kol-eleh anashim rashai avot le-beit avoteihem.
'Va'acheihem' means 'and their brothers', 'le-toldotam' means 'to their generations', 'tesha meot' means 'nine hundred', 'va-chamishim' means 'and fifty', 've-shisha' means 'and six', 'kol-eleh' means 'all these', 'anashim' means 'men', 'rashai' means 'heads', 'avot' means 'fathers', 'le-beit' means 'to the house of', 'avoteihem' means 'their fathers'. The phrase lists a number of brothers belonging to generations and describes them as men who were heads of families in the house of their fathers.
[1CH.9.10] And from the priests [came] Yedaya, and Yehoyariv, and (they) will prepare. [§]
u min ha koheanim yedaya viheyoyariv veyachin
'u' means 'and', 'min' means 'from', 'ha koheanim' means 'the priests', 'yedaya' is a personal name likely derived from the root yada meaning 'knowing', 'viheyoyariv' is the conjunction 'and' plus the name 'Yehoyariv' (a name containing the divine element YHWH), 'veyachin' means 'and will prepare' or 'and will establish'.
[1CH.9.11] And Azariah son of Hilkiah son of Meshullam son of Zedek son of Merayot son of Ahitub official of the house of the Gods. [§]
Vaazaryah ben-Chilqiyah ben-Meshullam ben-Tzdok ben-Merayot ben-Achituv negid beit haElohim.
'Vaazaryah' means 'And Azariah', 'ben' means 'son of', 'Chilqiyah' is a personal name, 'Meshullam' is a personal name, 'Tzdok' is a personal name, 'Merayot' is a personal name, 'Achituv' is a personal name, 'negid' means 'official' or 'ruler', 'beit' means 'house', 'ha' is the definite article 'the', and 'Elohim' is translated as 'the Gods' according to the given literal rule.
[1CH.9.12] And Adayah son of Yeracham son of Pashchur son of Malkiyah and Maasai son of Adiel son of Yachzara son of Meshullam son of Meshillemit son of Immer. [§]
vaAdayah ben-Yeracham ben-Pashchur ben-Malkiyah uMaasai ben-Adiel ben-Yachzara ben-Meshullam ben-Meshillemit ben-Immer.
'va' means 'and' (the conjunction prefixed to the first name). 'Adayah' is a proper name. 'ben' means 'son of' and introduces each ancestor. 'Yeracham' is a personal name. 'Pashchur' is a personal name. 'Malkiyah' is a personal name. 'u' means 'and' (prefixed to the second line). 'Maasai' is a personal name. 'Adiel' is a personal name. 'Yachzara' is a personal name. 'Meshullam' is a personal name. 'Meshillemit' is a personal name. 'Immer' is a personal name. The verse is a genealogical list linking each individual to their father.
[1CH.9.13] and their brothers, the chiefs, to the house of their fathers—a thousand, seven hundred, and sixty mighty warriors of force, (who performed) the work of service of the house of the Gods. [§]
Va'achehem rashim leveit avotam eleph u'sheva me'ot ve'shishim giborei cheil melechet avodat beit haElohim.
'Va'achehem' means 'and their brothers', 'rashim' means 'chiefs' or 'heads', 'leveit' means 'to the house of', 'avotam' means 'their fathers', 'eleph' means 'a thousand', 'u'sheva' means 'and seven', 'me'ot' means 'hundreds', 've'shishim' means 'and sixty', 'giborei' means 'mighty ones' or 'warriors', 'cheil' means 'force' or 'army', 'melechet' means 'work of', 'avodat' means 'service' or 'service work', 'beit' means 'house of', 'haElohim' means 'the Gods'.
[1CH.9.14] and from the Levites Yahveh has heard, son of Hashuv, son of Azrikam, son of Yahveh has considered, from the sons of Merari. [§]
u-min-halviim shemaiah ben-hashuv ben-azrikam ben-hashavyah min-bnei merari.
'u' means 'and', 'min' means 'from', 'halviim' means 'the Levites', 'shemaiah' means 'Yahveh has heard', 'ben' means 'son of', 'hashuv' is a personal name meaning 'drawn', 'azrikam' is a personal name, 'hashavyah' means 'Yahveh has considered', 'bnei' means 'sons of', and 'merari' is a clan name referring to the descendants of Merari.
[1CH.9.15] And Vakbakar, Cheresh, and Galal, and Matanyah son of Mikah son of Zikri son of Asaph. [§]
Uvakbakar Cheresh veGalal uMatanyah ben-Mikah ben-Zikri ben-Asaf.
'Uvakbakar' is a personal name (the prefix 'U' is the conjunction 'and'); 'Cheresh' is a personal name meaning possibly 'flint' or 'sharpness'; 'veGalal' is a personal name preceded by the conjunction 've' meaning 'and'; 'uMatanyah' is a personal name with the conjunctive prefix 'u' meaning 'and', 'Matanyah' meaning 'gift of Yah'; 'ben-Mikah' means 'son of Mikah', where 'Mikah' is a personal name meaning 'who is like God'; 'ben-Zikri' means 'son of Zikri', with 'Zikri' meaning 'my remembrance'; 'ben-Asaf' means 'son of Asaf', where 'Asaf' means 'collector' or 'gatherer'.
[1CH.9.16] And Ovadiah son of Shemaiah son of Galal son of Yeduthun, and Berachiah son of Asa son of Elkana who dwells in the courtyards of Netophah. [§]
ve'ovadya ben-shemaya ben-galal ben-yedutun u'berekhya ben-asa ben-elkana hay-yoshev bechatzei netophati.
've' means 'and', 'ovadya' is the name Ovadiah, 'ben' means 'son of', 'shemaya' is the name Shemaiah, 'galal' is the name Galal, 'yedutun' is the name Yeduthun, 'u' means 'and', 'berekhya' is the name Berachiah, 'asa' is the name Asa, 'elkana' is the name Elkana, 'hay-yoshev' means 'the one who dwells', 'bechatzei' means 'in the courtyards of', 'netophati' is the place name Netophah.
[1CH.9.17] And the gates peace and the heel and Talmon and Achiman and their brother peace the head. [§]
vehasho'arim shallum ve'akkov ve'talmon ve'achiman ve'achihem shallum ha'rosh.
've' means 'and', 'hasho'arim' means 'the gates', 'shallum' means 'peace', each subsequent 've' also means 'and', 'akkov' means 'heel' (or 'consequence'), 'talmon' is taken as a proper name, 'achiman' is taken as a proper name, 'achihem' means 'their brother', 'ha'rosh' means 'the head'.
[1CH.9.18] Even now at the eastern gate of the king they are the gatekeepers for the camps of the sons of Levi. [§]
ve'ad hena be'sha'ar ha-melekh mizrachah hemmah ha-sho'arim le-machanot b'nei Levi.
've'ad' means 'and even' or 'still', 'hena' means 'here' or 'now', 'be'sha'ar' means 'at the gate', 'ha-melekh' means 'the king', 'mizrachah' means 'east', 'hemmah' means 'they', 'ha-sho'arim' means 'the gatekeepers', 'le-machanot' means 'to the camps', 'b'nei' means 'of the sons', 'Levi' is a proper name referring to the tribe of Levi.
[1CH.9.19] And Shallum son of Kore son of Evyasaf son of Korach, and his brothers of the house of his father the bald, over the work of the service, keepers of the scrolls of the tent, and their fathers over the camp of Yahveh, keepers of the entrance. [§]
veShallum ben-Kore ben-Evyasaf ben-Korach veEchav lebeit-aviv haKarchim al melechet haavodah shomrei hasippim laOhel vaavoteihem al machane Yahveh shomrei haMavo.
"veShallum" means "and Shallum" (personal name). "ben-Kore" means "son of Kore". "ben-Evyasaf" means "son of Evyasaf". "ben-Korach" means "son of Korach". "veEchav" means "and his brothers". "lebeit-aviv" means "to the house of his father". "haKarchim" means "the bald" (a family nickname). "al" means "over" or "concerning". "melechet" means "the work". "haavodah" means "the service" or "the labor". "shomrei" means "keepers". "hasippim" means "of the scrolls". "laOhel" means "of the tent". "vaavoteihem" means "and their fathers". "machane" means "the camp". "Yahveh" is the literal translation of the divine name YHVH. "shomrei" again means "keepers". "haMavo" means "of the entrance".
[1CH.9.20] And Pinchas son of Elazar was a ruler over them before Yahveh was with him. [§]
U-Pinchas ben Elazar nagid haya alayhem lefanim Yahveh immo.
'U' means 'and', 'Pinchas' is a personal name, 'ben' means 'son of', 'Elazar' is a personal name, 'nagid' means 'ruler' or 'governor', 'haya' means 'was', 'alayhem' means 'over them', 'lefanim' means 'before' or 'in front of', 'Yahveh' is the literal translation of YHVH meaning the name of God, 'immo' means 'with him'.
[1CH.9.21] Zekharyah son of Meshlemyah, watchman of the door of the tent of meeting. [§]
Zekharyah ben Meshlemyah sho'er petach le'ohél moed.
'Zekharyah' is a proper name meaning 'Yah remembers'; 'ben' means 'son'; 'Meshlemyah' is a proper name meaning 'who repays Yah'; 'sho\'er' means 'watchman' or 'warden'; 'petach' means 'opening' or 'door'; 'le\'ohél' means 'to the tent'; 'moed' means 'meeting' or 'appointed time', referring to the 'tent of meeting'.
[1CH.9.22] All the pure ones to the officials in the records two hundred and twelve; they in their courtyards considered; they founded David and Samuel the seer in their faith. [§]
kulam habrurim leshoarim basippim maatayim ushneyim asar hemmah bechatzerhem hityachsam hemmah yisad David ushmuel haroeh beemunatam.
'kulam' means 'all of them', 'habrurim' means 'the pure ones', 'leshoarim' means 'to the officials', 'basippim' means 'in the records', 'maatayim' means 'two hundred', 'ushneyim' means 'and two', 'asar' means 'ten', together indicating the number two hundred twelve, 'hemmah' means 'they', 'bechatzerhem' means 'in their courtyards', 'hityachsam' means 'they considered' or 'they thought', the second 'hemmah' again means 'they', 'yisad' means 'founded', 'David' is the personal name David, 'ushmuel' means 'and Samuel', 'haroeh' means 'the seer', and 'beemunatam' means 'in their faith'.
[1CH.9.23] And they and their children at the gates of Yahveh's house, to the house of the tent, to the guard posts. [§]
vehem uveinehem al hash'aarim lebeit-Yahveh lebeit ha ohel le-mishmarot.
'vehem' means 'and they', 'uveinehem' means 'and their children', 'al' means 'at' or 'by', 'hash'aarim' means 'the gates', 'lebeit-Yahveh' means 'to the house of Yahveh' (Yahveh is the literal translation of YHVH), 'lebeit ha ohel' means 'to the house of the tent', and 'le-mishmarot' means 'to the guard posts' or 'to the watchings'.
[1CH.9.24] The gates will be at the four directions: east, south, north, and west. [§]
Le'arba ruhot yihyu hash'arim mizrach yamah tzafona ve-negebah.
'Le'arba' means 'to the four', 'ruhot' means 'winds' or 'directions', 'yihyu' means 'will be', 'hash'arim' means 'the gates', 'mizrach' means 'east', 'yamah' means 'south', 'tzafona' means 'north', and 've-negebah' means 'and west'.
[1CH.9.25] And their brothers in their courtyards to go for seven days from time to time with these. [§]
va'acheihem bechatzeihem lavo leshivat hayamim me'et el-et im-eileh.
'va' means 'and', 'acheihem' means 'their brothers'; 'be' means 'in', 'chatzeihem' means 'their courtyards'; 'lavo' means 'to go/come'; 'leshivat' means 'for the seven' i.e., 'for seven'; 'hayamim' means 'days'; 'me'et' means 'from time'; 'el-et' means 'to time' (a phrase meaning 'from time to time'); 'im' means 'with', 'eileh' means 'these'.
[1CH.9.26] Because by faith they, the four mighty ones of the gates, are the Levites, and they shall be over the bowls and over the storehouses of the house of God. [§]
ki be'emunah hem arbaat giborei hash oarim hem halviyim vehayu al-hallashakhot ve'al ha'otsrot beit ha'elohim.
'ki' means 'because', 'be'emunah' means 'by faith', 'hem' means 'they', 'arbaat' means 'four', 'giborei' means 'champions' or 'mighty ones', 'hashoarim' means 'of the gates', 'hem' again 'they', 'halviyim' means 'the Levites', 'vehayu' means 'and they shall be', 'al-hallashakhot' means 'over the bowls', 've'al' means 'and over', 'ha'otsrot' means 'the storehouses', 'beit' means 'house', 'ha'elohim' means 'of God'.
[1CH.9.27] And the surroundings of the house of the Gods fell down, because upon them was a guard and they were on the doorway, and morning after morning. [§]
u'sevivot beit-haelohim yalinu ki aleihem mishmeret vehem al-hamaptech ve-laboker laboker.
'u'sevivot' means 'and the surroundings', 'beit' means 'house', 'haelohim' means 'the Gods', 'yalinu' means 'fell down', 'ki' means 'because', 'aleihem' means 'upon them', 'mishmeret' means 'guard', 'vehem' means 'and they', 'al' means 'on', 'hamaptech' means 'the doorway', 've-laboker' means 'and by morning', 'laboker' means 'morning' repeated for emphasis.
[1CH.9.28] And from them concerning the work, because in number they will bring them in, and in number they will take them out. [§]
umehem al-klei haavodah ki-be-mispar yeviom u-be-mispar yotziom.
'umehem' means 'and from them', 'al-klei' means 'concerning the works of', 'haavodah' means 'the work', 'ki' means 'because', 'be-mispar' means 'in number', 'yeviom' means 'they will bring (them) in', 'u-be-mispar' means 'and in number', 'yotziom' means 'they will take (them) out'.
[1CH.9.29] and from them set apart for the vessels and for all the holy vessels and for the clay and the wine and the oil and the frankincense and the spices. [§]
Umehem memunim al ha-kelim ve'al kol-kelei ha-kodesh ve'al ha-solet veha-yayin veha-shemen veha-levona veha-besamim.
'Umehem' means 'and from them', 'memunim' means 'set apart' or 'appointed', 'al' means 'on' or 'for', 'ha-kelim' means 'the vessels', 've'al' means 'and on/for', 'kol' means 'all', 'kelei' means 'vessels of', 'ha-kodesh' means 'the holy', 'ha-solet' means 'the clay', 'ha-yayin' means 'the wine', 'ha-shemen' means 'the oil', 'ha-levona' means 'the frankincense', 'ha-besamim' means 'the spices'.
[1CH.9.30] And from the sons of the priests, the pharmacists of the potion for perfumes. [§]
Umin b'nei ha-koheanim rokhchei ha-mirkachat la-b'samim.
'Umin' means 'and from', 'b'nei' means 'the sons of', 'ha-koheanim' means 'the priests', 'rokhchei' means 'those who prepare medicines' or 'pharmacists', 'ha-mirkachat' means 'the mixture' or 'the potion', 'la-b'samim' means 'for perfumes' or 'for aromatic substances'.
[1CH.9.31] And Mattitya of the Levites, he is the firstborn for the payment of the Karkhi, by faith upon the work of the chabitim. [§]
umattitya min-halviyim hu habekhor leshalum hakarkhi beemunah al maaseh hachavitim.
'u' means 'and', 'mattitya' is a proper name, 'min' means 'from', 'halviyim' means 'the Levites', 'hu' means 'he', 'habekhor' means 'the firstborn', 'leshalum' means 'for payment', 'hakarkhi' is a designation (possibly a family or region), 'beemunah' means 'by faith', 'al' means 'upon', 'maaseh' means 'work', 'hachavitim' means 'the chabitim (a group or people)'. No divine name appears in this verse, so no special translation of a name of God is needed.
[1CH.9.32] And from the sons of the Kehati, from their brothers, concerning the bread of the arrangement, to prepare the Sabbath Sabbath. [§]
Umin-b'nei ha-kehati min-achyehem al-lechem ha-ma'arachet le'hakin shabbat shabbat.
'Umin' means 'and from', 'b'nei' means 'the sons of', 'ha-kehati' means 'the Kehati' (a proper name), 'min' means 'from', 'achyehem' means 'their brothers', 'al' means 'concerning' or 'about', 'lechem' means 'bread', 'ha-ma'arachet' means 'the arrangement' or 'the order', 'le'hakin' means 'to prepare', 'shabbat' means 'Sabbath'. The phrase 'shabbat shabbat' repeats the word for emphasis.
[1CH.9.33] And these are the overseers, the chief ancestors for the Levites in the palace of the priests, because day and night they labor upon them. [§]
ve'eleh hamshorrim rashai avot lalviyim balashachot petirim ki yomam valayla aleihem bamleacha.
've'eleh' means 'and these', 'hamshorrim' means 'the overseers' or 'those who watch', 'rashai' means 'heads of', 'avot' means 'fathers' or 'ancestors', 'lalviyim' means 'for the Levites', 'balashachot' is an idiom meaning 'in the palace' or 'in the royal court', 'petirim' means 'the priests' (literally 'petir' is a priestly term), 'ki' means 'because', 'yomam' means 'by day', 'valayla' means 'and by night', 'aleihem' means 'upon them', 'bamleacha' means 'in the work' or 'in labor'.
[1CH.9.34] These are the heads of the fathers of the Levites for their generations heads. These lived in Jerusalem. [§]
Eleh rashei haavot leleviyim letoldotam rashim eleh yashvu birushalaim.
'Eleh' means 'these', 'rashei' means 'heads of', 'haavot' means 'the fathers', 'leleviyim' means 'of the Levites', 'letoldotam' means 'for their generations', 'rashim' means 'heads', 'eleh' again means 'these', 'yashvu' means 'they lived/dwelt', 'birushalaim' means 'in Jerusalem'.
[1CH.9.35] And in Gibeon they lived, Abi-Gibeon, Ye'uel, and the name of his wife was Ma'acha. [§]
Uvegivon yashvu Avi-givon Ye'uel v'shem ishto Ma'acha.
'Uvegivon' means 'and in Gibeon', 'yashvu' means 'they dwelt' or 'they lived', 'Avi-givon' is a personal name that can be read as 'father of Gibeon', 'Ye'uel' is a personal name, 'v'shem' means 'and the name', 'ishto' means 'of his wife', 'Ma'acha' is a proper name (literally 'spoon' or 'dish').
[1CH.9.36] And his firstborn Avdon, Tzur, Kish, Baal, Ner, and Nadab. [§]
U'veno habbechor Avdon veTzur veKish uBaal veNer veNadab.
'U' means 'and', 've' means 'and', 'no' is the pronoun 'his', 'habbechor' means 'the firstborn', 'Avdon' is a personal name, 'Tzur' means 'rock', 'Kish' means 'bow', 'Baal' is a personal name (a deity name not covered by the specific translation list), 'Ner' means 'lamp', and 'Nadab' is a personal name.
[1CH.9.37] And Gedor, and Achiyo, and Zechariah, and Miklot. [§]
Ugdor veachiyo uzecharyah umiklot.
"U" means "and". "Gedor" is a proper name, likely a place meaning "wall" or "fortress". "Ve" means "and". "Achiyo" is a proper name, literally "my brother" (from achi "my brother"). "U" again means "and". "Zecharyah" is a proper name meaning "Yah remembers" (Yah = the divine name Yahveh). "U" again means "and". "Miklot" is a proper name of uncertain meaning, possibly from "mi kol" meaning "who is all".
[1CH.9.38] And Miklot gave birth to Shimam, and yet they sat opposite their brothers, dwelling in Jerusalem with their brothers. [§]
u-miklot holid et-shimam ve-af-hem neged a-chi-hem yashvu bi-yerushalayim im-a-chi-hem.
'u-' means 'and', 'miklot' is a proper name, 'holid' means 'gave birth', 'et' is the accusative marker, 'shimam' is a personal name, 've-' means 'and', 'af' means 'even' or 'yet', 'hem' means 'they', 'neged' means 'opposite' or 'in front of', 'a-chi-hem' means 'their brothers', 'yashvu' means 'they sat' or 'dwelt', 'bi-yerushalayim' means 'in Jerusalem', 'im' means 'with', and the final 'a-chi-hem' repeats 'their brothers'.
[1CH.9.39] And Ner fathered Kish, and Kish fathered Saul, and Saul fathered Yahweh has given, and Yahweh has given fathered MalkiShua, Abinadab, and Esbaal. [§]
veNer holid et Kish veKish holid et Saul veSaul holid et Yehonatan veet MalkiShua veet Abinadab veet Esbaal.
've' means 'and', 'Ner' is a proper name meaning 'lamp' or 'light', 'holid' means 'fathered' or 'begot', 'et' is the object marker often rendered as 'the', 'Kish' is a personal name, 'Saul' is a personal name, 'Yehonatan' is a theophoric name meaning 'Yahweh has given', 'MalkiShua' is a personal name meaning 'my king is salvation', 'Abinadab' means 'my father is noble', and 'Esbaal' means 'gift of Baal'. The verse lists a genealogy: Ner begot Kish, Kish begot Saul, Saul begot Yehonatan, and Yehonatan begot MalkiShua, Abinadab, and Esbaal.
[1CH.9.40] And the son of Jonathan, Meriv Lord, and Meri-Lord gave birth to Mikha. [§]
Uven-Yehonatan Meriv Baal uMeri-Baal holid et-Mikha.
'Uven' means 'and the son', 'Yehonatan' means 'Jonathan', together 'Uven-Yehonatan' = 'and the son of Jonathan'. 'Meriv' is a personal name, meaning 'bitter' or 'causing strife'. 'Baal' is the name of a deity, here translated literally as 'Lord' (the name Baal means 'Lord/owner'). 'uMeri-Baal' is 'and Meri-Baal', another personal name meaning 'bitter is the Lord'. 'holid' means 'gave birth to' or 'sired'. 'et' is the direct object marker, and 'Mikha' is a personal name (Micha).
[1CH.9.41] And the sons of Mikah: Piton, Melach and Tahrea. [§]
Uveinei Mikah Piton vamelach vatahrea.
'Uveinei' means 'and the sons of', 'Mikah' is a proper name meaning 'who is like God', 'Piton' is a proper name, 'vamelach' means 'and (the) king' or can be a proper name 'Melach', and 'vatahrea' means 'and Tahrea', another proper name.
[1CH.9.42] Achaz gave birth to Ya'ra; Ya'ra gave birth to Alemet, Azmawet, and Zimri; and Zimri gave birth to Motsa. [§]
veachaz holid et-Ya'ra veYa'ra holid et-Alemet ve'et-Azmawet ve'et-Zimri veZimri holid et-Motsa.
've' means 'and', 'Achaz' is a personal name, 'holid' means 'gave birth', 'et' is the object marker, 'Ya'ra' is a personal name, 'veYa'ra' means 'and Ya'ra', 'Alemet' is a personal name, 've'et' means 'and (the) ', 'Azmawet' is a personal name, another 've'et' introduces 'Zimri' which is a personal name, 'veZimri' means 'and Zimri', and the final 'holid et-Motsa' means 'gave birth to Motsa'.
[1CH.9.43] And Motsa fathered Binea; and Rephaya his son, El'asha his son, Atzel his son. [§]
U-motsa holid et Binea u-rephaya b'no el'asha b'no atzel b'no.
'U-' is the conjunction 'and'. 'Motsa' is a personal name, literally 'the go-out' or 'the one who emerges'. 'holid' means 'fathered' or 'gave birth to'. 'et' is the direct‑object marker, not rendered in English. 'Binea' is a proper name. 'U-rephaya' = 'and Rephaya', another personal name meaning 'he will heal' or 'my healer'. 'b'no' = 'his son'. 'el'asha' is a personal name meaning 'God has made' or 'God will do'. 'b'no' again = 'his son'. 'atzel' is a personal name meaning 'strong' or 'courageous'. The final 'b'no' = 'his son'. The verse is a genealogical record listing a line of descendants.
[1CH.9.44] And to Atzel six sons, and these are their names: Azrikam, Bokhru, Ishmael, Shearyah, Obadyah, and Chanán. These are the sons of Atzel. [§]
Uleatzel shisha banim ve'eleh shemotam azrikam bokhru veyishma'el ushearyah vobadyah vachan an eleh banei atzal.
'Uleatzel' means 'and (to) Atzel', 'shisha' means 'six', 'banim' means 'sons', 've'eleh' means 'and these', 'shemotam' means 'their names', 'azrikam' is the name Azrikam, 'bokhru' is the name Bokhru, 'veyishma'el' means 'and Ishmael', 'ushearyah' is the name Shearyah, 'vobadyah' is the name Obadyah, 'vachan an' means 'and Chanán', 'eleh' means 'these', 'banei' means 'sons of', and 'atzal' is the name Atzal.
1CH.10
[1CH.10.1] And the Philistines fought Israel, and a man of Israel fled because of the Philistines, and the dead bodies fell on the mountain Gilboa. [§]
Uplishtim nilchamu bYisrael vayyanas ish-Yisrael mipnei Plishtim vayiplu chalalim beHar Gilboa.
'Uplishtim' means 'the Philistines', 'nilchamu' means 'they fought', 'bYisrael' means 'against Israel', 'vayyanas' means 'and fled', 'ish-Yisrael' means 'a man of Israel', 'mipnei' means 'because of' or 'in front of', 'Plishtim' means 'the Philistines', 'vayiplu' means 'and fell', 'chalalim' means 'the dead bodies', 'beHar' means 'on the mountain', 'Gilboa' is the name of the mountain.
[1CH.10.2] The Philistines pursued after Saul and after his sons; the Philistines struck Jonathan, Abinadab, and Malchishua, the sons of Saul. [§]
Vayadbeku Philistim acharei Shaul veacharei banav Vayakku Philistim et Yonatan veet Avinadav veet Malki-Shua banei Shaul.
'Vayadbeku' means 'and (they) pursued' or 'and (they) clung to', 'Philistim' means 'the Philistines', 'acharei' means 'after' or 'behind', 'Shaul' means 'Saul', 'veacharei' means 'and after', 'banav' means 'his sons', 'Vayakku' means 'and (they) struck', 'et' is the accusative marker (here translated as 'the'), 'Yonatan' means 'Jonathan', 'veet' means 'and', 'Avinadav' means 'Abinadab', 'Malki-Shua' means 'Malchishua', 'banei' means 'sons of'.
[1CH.10.3] And the war grew heavy upon Saul, and they found him the teachers in the basket, and he began from the rivers. [§]
Vattikbad ha-milchamah al Shaul vayimtzauhu ha-morim ba-qashet vayachel min ha-yorim.
'Vattikbad' means 'and it grew heavy', 'ha-milchamah' means 'the war', 'al' means 'upon', 'Shaul' is the personal name Saul, 'vayimtzauhu' means 'and they found him', 'ha-morim' means 'the teachers', 'ba-qashet' means 'in the basket', 'vayachel' means 'and he began', 'min' means 'from', 'ha-yorim' means 'the rivers'. No divine name appears in this verse, so no special name translation is required.
[1CH.10.4] And Saul said to the bearer of his equipment, 'Draw your sword and strike me with it, lest these uncircumcised men come and attack me.' But the bearer would not, because he feared greatly; so Saul took the sword and it fell on it. [§]
vayomer Shaul el noshe keilav shelof charbeka vedakreni ba pen yavo ha'arelim ha'eleh vehit'alelu-bi velo avah noshe keilav ki yare meod su vayikach Shaul et-hacheret vayipol aleha.
'vayomer' means 'and he said', 'Shaul' is the name Saul, 'el' means 'to', 'noshe' means 'the bearer', 'keilav' means 'of his equipment', 'shelof' means 'draw', 'charbeka' means 'your sword', 'vedakreni' means 'and strike me', 'ba' means 'with it', 'pen' means 'lest', 'yavo' means 'they will come', 'ha'arelim' means 'the uncircumcised men', 'ha'eleh' means 'these', 'vehit'alelu-bi' means 'and they will attack me', 'velo' means 'and not', 'avah' means 'he would', 'noshe' again 'the bearer', 'keilav' again 'of his equipment', 'ki' means 'because', 'yare' means 'he feared', 'meod' means 'greatly', 'su' means 'so', 'vayikach' means 'he took', 'Shaul' again the name, 'et-hacheret' means 'the sword', 'vayipol' means 'and it fell', 'aleha' means 'on it'.
[1CH.10.5] And the one bearing his armor saw that Saul was dead, and he also fell on the sword and died. S [§]
Vayar noseh-kelav ki met Shaul vayipol gam-hu al-hacheret vayamot S.
'Vayar' means 'and he saw', 'noseh' means 'the one bearing', 'kelav' means 'his armor', 'ki' means 'because', 'met' means 'was dead', 'Shaul' is the name of Saul, 'vayipol' means 'and he fell', 'gam' means 'also', 'hu' means 'he', 'al' means 'on', 'hacheret' means 'the sword', 'vayamot' means 'and died', 'S' is a textual marker indicating the end of the verse.
[1CH.10.6] And Saul died, and his three sons, and his whole household died together. [§]
Vayamat Shaul ve'shleshet banav ve'khol beito yachado metu.
'Vayamat' means 'and died', 'Shaul' is the name Saul, 've'shleshet' means 'and three', 'banav' means 'his sons', 've'khol' means 'and all', 'beito' means 'his house', 'yachado' means 'together', 'metu' means 'they died'. The conjunctive 've' is attached to each noun to link the items in the list.
[1CH.10.7] And every man of Israel who was in the valley saw that they fled, and that Saul and his sons died; they abandoned their cities, fled, came to the Philistines, and dwelt among them. [§]
Vayyir'u kol-ish Yisrael asher ba'emek ki nasu ve-ki-metu Sha'ul u-vanav vay'azvu areihem vayanusu vayavo pelishtim vayeshu bam.
'Vayyir'u' means 'and they saw', 'kol' means 'all/every', 'ish' means 'man', 'Yisrael' means 'Israel', 'asher' means 'who/that', 'ba'emek' means 'in the valley', 'ki' means 'that', 'nasu' means 'they fled', 've-ki-metu' means 'and that they died', 'Sha'ul' is the name Saul, 'u-vanav' means 'and his sons', 'vay'azvu' means 'they abandoned', 'areihem' means 'their cities', 'vayanusu' means 'they fled', 'vayavo' means 'they came', 'pelishtim' means 'Philistines', 'vayeshu' means 'they dwelt', 'bam' means 'among them'.
[1CH.10.8] And it happened the next day, and the Philistines came to plunder the corpses, and they found Saul and his sons falling on the mountain Gilboa. [§]
Vayehi mimachorot vayavo'u pelishtim lepashet et hachlalim vayimtze'u et Shaul ve-et banav nopl'im behar Gilboa.
'Vayehi' means 'and it happened', 'mimachorot' means 'the next day', 'vayavo'u' means 'and they came', 'pelishtim' means 'Philistines', 'lepashet' means 'to plunder', 'et' is the direct object marker, 'hachlalim' means 'the corpses', 'vayimtze'u' means 'and they found', 'et Shaul' means 'Saul', 've-et' means 'and', 'banav' means 'his sons', 'nopl'im' means 'falling' or 'dead', 'behar' means 'on the mountain', 'Gilboa' is the name of the mountain.
[1CH.10.9] And they released him, and they lifted his head and his possessions, and they sent him into the land of the Philistines around to dress their wounds and the people. [§]
Vayafshituhu vayissa et-rosho ve-et-kelayv vayashalchu be-eretz-Philistim saviv lebaser et-atzavehem ve-et-haam.
'Vayafshituhu' means 'and they released him', 'vayissa' means 'and they lifted', 'et-rosho' means 'his head', 've-et-kelayv' means 'and his possessions', 'vayashalchu' means 'and they sent', 'be-eretz-Philistim' means 'into the land of the Philistines', 'saviv' means 'around', 'lebaser' means 'to dress', 'et-atzavehem' means 'their wounds', 've-et-haam' means 'and the people'.
[1CH.10.10] They placed their vessels in the house of their the Gods, and they struck its marble in the house of Dagon. [§]
vayyassimū et-kēlāyō beit elōheihəm ve-et-gulgaltó taqū beit dagon
'vayyassimū' means 'and they placed', 'et' is the direct object marker, 'kēlāyō' means 'their vessels', 'beit' means 'house of', 'elōheihəm' is 'their Elohim' which translates to 'their the Gods', 've' means 'and', 'et' again is the direct object marker, 'gulgaltó' means 'its gulgalt' (a marble bowl), 'taqū' means 'they struck' or 'they sounded', 'beit' again 'house of', and 'dagon' is the name of the deity Dagon. The verse therefore says that they set their vessels in the house of their Gods, and they struck the marble of that house in the house of Dagon.
[1CH.10.11] All the men of Gil'ad heard all that the Philistines had done to Saul. [§]
Vayishmeu kol Yabeish Gilad et kol asher-asu Pelishtim leShaul.
"Vayishmeu" means "they heard" (conjunctive imperfect form of hear). "Kol" means "all". "Yabeish" means "the men" (masc. plural noun). "Gilad" is the proper name of the region Gil'ad. "Et" is the accusative marker, not translated. "Kol" again means "all". "Asher" means "that which" or "what". "Asu" means "they did" or "they made". "Pelishtim" means "the Philistines". "leShaul" means "to/for Saul", indicating the action was directed at Saul.
[1CH.10.12] All the valiant men rose up and they carried the body of Saul and the bodies of his sons, and they brought them to Yaveishah and buried their bones under the oak in Yaveishah, and they mourned seven days. [§]
Vayakumu kol ish chayil vayisu et gufat Shaul ve'et gufot banav vayeviyum Yaveishah vayikberu et atsmo-tehem tachat haela beyavesh vayatzumu shiv'at yamim.
'Vayakumu' means 'and they rose', 'kol' means 'all', 'ish' means 'man' or 'person', 'chayil' means 'valiant' or 'strong', 'vayisu' means 'and they carried', 'et' is the direct object marker, 'gufat' means 'the body of', 'Shaul' is the proper name Saul, 've'et' means 'and', 'gufot' means 'bodies', 'banav' means 'his sons', 'vayeviyum' means 'and they brought', 'Yaveishah' is a place name, 'vayikberu' means 'and they buried', 'et' again the object marker, 'atsmo-tehem' means 'their bones', 'tachat' means 'under', 'haela' means 'the oak', 'beyavesh' means 'in Yaveishah', 'vayatzumu' means 'and they mourned', 'shiv'at' means 'seven', 'yamim' means 'days'.
[1CH.10.13] And Saul died in his ascent which he went up in Yahveh concerning the word of Yahveh that he did not keep, and also to inquire in trouble to seek. [§]
Vayyamat Shaul bemaalo asher ma'al baYahveh al dvar Yahveh asher lo shamar vegam lishal baov lidrosh.
'Vayyamat' means 'and he died', 'Shaul' is the personal name Saul, 'bemaalo' means 'in his ascent' or 'in his going up', 'asher' means 'that' or 'which', 'ma'al' means 'went up' or 'ascended', 'baYahveh' means 'in Yahveh' (the name of God), 'al' means 'concerning' or 'about', 'dvar' means 'word', 'Yahveh' is the name of God, the second 'asher' again means 'that', 'lo' means 'not', 'shamar' means 'kept' or 'obeyed', 'vegam' means 'and also', 'lishal' means 'to inquire' or 'to ask', 'baov' means 'in trouble' or 'in the battle', 'lidrosh' means 'to seek' or 'to look for'.
[1CH.10.14] And he did not seek the LORD, and he killed him, and he transferred the kingdom to David son of Jesse. [§]
ve lo darash baYahveh vayemitahu vayassev et ha melukah leDavid ben Yeshai.
've' means 'and', 'lo' means 'not', 'darash' means 'sought' or 'inquired', 'baYahveh' means 'in the LORD', 'vayemitahu' means 'and he killed him', 'vayassev' means 'and he turned' or 'transferred', 'et' is the definite direct object marker, 'ha melukah' means 'the kingdom', 'leDavid' means 'to David', 'ben' means 'son of', 'Yeshai' means 'Jesse'.
1CH.11
[1CH.11.1] And all Israel gathered to David's companions, saying, Behold, your very self and your flesh are (with) us. [§]
Vayikav'tzu kol-Yisrael el-David chevrona le'emor hineh atzmecha u'vasarka anachnu.
'Vayikav'tzu' means 'and they gathered', 'kol-Yisrael' means 'all Israel', 'el-David' means 'to David', 'chevrona' means 'his companions', 'le'emor' means 'to say', 'hineh' means 'behold', 'atzmecha' means 'your bone' (idiom for 'your very self'), 'u'vasarka' means 'and your flesh', 'anachnu' means 'we' (as a collective).
[1CH.11.2] Even yesterday, even the day before yesterday, even when Saul was king, you are the one who brings out and brings in Israel, and Yahveh your God said to you: You shall shepherd my people Israel, and you shall be a ruler over my people Israel. [§]
Gam temol gam shilshom gam biheyot Shaul melech atah ha-motzi ve-ha-mevi et Yisrael vayomer Yahveh Eloheikha lekha atah tir'eh et ami et Yisrael ve-atah tihyeh nagid al ami Yisrael.
'Gam' means 'even', 'temol' means 'yesterday', 'shilshom' means 'the day before yesterday', 'biheyot' means 'when', 'Shaul' is the proper name 'Saul', 'melech' means 'king', 'atah' means 'you', 'ha-motzi' means 'the one who brings out', 've-ha-mevi' means 'and the one who brings in', 'et' is the accusative marker, 'Yisrael' means 'Israel', 'vayomer' means 'and said', 'Yahveh' is the literal rendering of YHVH, 'Eloheikha' means 'your God', 'lekha' means 'to you', 'tir'eh' means 'you will shepherd', 'ami' means 'my people', and 'nagid' means 'ruler' (or 'leader'), 'al' means 'over'. The divine name YHVH is rendered as 'Yahveh' and the word Elohim (here in the construct form Eloheikha) is rendered as 'your God'. The translation aims to keep the literal sense of each term while preserving the theological titles.
[1CH.11.3] And came all the elders of Israel to the king in Hebron, and David made a covenant with them in Hebron before Yahveh, and they anointed David king over Israel according to the word of Yahveh by the hand of Samuel. [§]
Vayavo kul-zeknei Yisrael el-hamelach Hebronah vayikrot lahem David brit beHebron lifnei Yahveh vayimshachu et-David lemelech al-Yisrael kidvar Yahveh beyad Shmuel.
'Vayavo' means 'and came', 'kul-zeknei' means 'all the elders', 'Yisrael' means 'Israel', 'el-hamelach' means 'to the king', 'Hebronah' is the place 'Hebron', 'vayikrot' means 'and made a covenant', 'lahem' means 'with them', 'David' is the name 'David', 'brit' means 'covenant', 'beHebron' means 'in Hebron', 'lifnei' means 'before', 'Yahveh' translates the divine name YHVH as instructed, 'vayimshachu' means 'and they anointed', 'et-David' is the object 'David', 'lemelech' means 'as king', 'al-Yisrael' means 'over Israel', 'kidvar' means 'according to the word', another 'Yahveh' again the divine name, 'beyad' means 'by the hand of', 'Shmuel' is the name 'Samuel', and 'S' marks the end of the section.
[1CH.11.4] David went, and all Israel [to] Jerusalem; it was devastated, and there the ruined one dwelt in the land. [§]
Vayelekh David vechol Yisrael Yerushalem hi yevus ve-sham hayevusi yoshevei haaretz.
'Vayelekh' means 'and he went', 'David' is the proper name David, 'vechol' means 'and all', 'Yisrael' means 'Israel', 'Yerushalem' means 'Jerusalem', 'hi' means 'it', 'yevus' means 'was devastated' or 'is ruined', 've-sham' means 'and there', 'hayevusi' means 'the ruined one' or 'the desolator', 'yoshevei' means 'those who dwell', 'haaretz' means 'the land'.
[1CH.11.5] And the inhabitants of Jebus said to David, 'You shall not come here,' and David seized the stronghold of Zion, which is the city of David. [§]
vayomeru yoshevei yevus leDavid lo tavo hena vayilkod David et metsudat Zion hi ir David.
'vayomeru' means 'they said', 'yoshevei' means 'the inhabitants of', 'yevus' means 'Jebus', 'leDavid' means 'to David', 'lo' means 'not', 'tavo' means 'you will come', 'hena' means 'here', 'vayilkod' means 'and he seized', 'David' is the name 'David', 'et' is the accusative marker often rendered as 'the', 'metsudat' means 'stronghold', 'Zion' is the name 'Zion', 'hi' means 'it', 'ir' means 'city', and the final 'David' again is the name 'David'.
[1CH.11.6] And said David, all blow I will crush in the first will be for the head and for the minister, and he rose in the first Joab son of Zeruya and it was for the head. [§]
vayomer david kol-makke yevusi barashona yihyeh le-rosh u-le-sar vayaal barashona yoav ben-zeruya vayhi le-rosh.
'vayomer' means 'and (he) said', 'david' is the name David, 'kol-makke' means 'all blow' or 'every strike', 'yevusi' means 'I will crush' (future verb), 'barashona' means 'in the first' (or 'at the beginning'), 'yihyeh' means 'will be', 'le-rosh' means 'for the head', 'u-le-sar' means 'and for the minister' (or 'prince'), 'vayaal' means 'and he went up' or 'rose', the second 'barashona' repeats 'in the first', 'yoav' is the name Joab, 'ben-zeruya' means 'son of Zeruya', 'vayhi' means 'and it was', and the final 'le-rosh' again means 'for the head'.
[1CH.11.7] David sat in the fortress; therefore they called him the city of David. [§]
Vayeshev David ba-metsad al-ken karu-lo ir David.
'Vayeshev' means 'and he sat', 'David' is the proper name, 'ba-metsad' means 'in the fortress', 'al-ken' means 'therefore', 'karu-lo' means 'they called him', 'ir' means 'city', 'David' repeats the name.
[1CH.11.8] And he built the city all around, from the fullness to the outer limit, and Joab will revive the remnant of the city. [§]
Vayiven ha'ir misaviv min ha-milloo ve'ad ha-saviv veyoav yechaye et she'ar ha'ir.
'Vayiven' means 'and he built', 'ha'ir' means 'the city', 'misaviv' means 'around' or 'all around', 'min' means 'from', 'ha-milloo' means 'the fullness' (the interior or whole of the city), 've'ad' means 'and until', 'ha-saviv' repeats 'the surrounding' (the outer limit), 'veYoav' means 'and Joab' (a proper name), 'yechaye' means 'will revive' or 'will give life to', 'et' is the direct object marker, 'she'ar' means 'the remainder' or 'the remnant', and 'ha'ir' again means 'the city'.
[1CH.11.9] And David went walking and great, and Yahveh of hosts was with him. [§]
Vayelech David halokh ve'gadol v'Yahveh Tzevaot immo.
'Vayelech' means 'and he went', 'David' is the personal name David, 'halokh' means 'walking' (a gerund form of walk), 've'gadol' means 'and great' or 'and mighty', 'v'Yahveh' means 'and Yahveh' (the personal name of God), 'Tzevaot' means 'hosts' (as in armies of heaven), and 'immo' means 'with him'. The final character 'פ' is a paragraph marker that does not affect translation.
[1CH.11.10] These are the heads of the mighty men who were with David in his reign, with all Israel, to make him king, according to the word of Yahveh over Israel. [§]
Ve'eleh rashei ha gibborim asher leDavid ha mitchazkim immo be-malkhuto im kol Yisrael le-hamlicho kidvar Yahveh al Yisrael.
'Ve' means and', 'eleh' means these', 'rashei' means heads or leaders', 'ha gibborim' means the mighty ones', 'asher' means who', 'leDavid' means of David', 'ha mitchazkim' means the ones who are strengthening or supporting', 'immo' means with him', 'be-malkhuto' means in his reign', 'im' means with', 'kol' means all', 'Yisrael' means Israel', 'le-hamlicho' means to make him king', 'kidvar' means according to the word', 'Yahveh' is the literal translation of the divine name YHVH', 'al Yisrael' means over Israel'.
[1CH.11.11] And these are the number of the mighty men who were with David, son of Hacmoni, chief of the thirty; he raised his spear over three hundred slain in one encounter. [§]
veeleh mispar hagiborim asher ledavid yashavaam ben hakchmoni rosh hashshaloshim hu o'rer et hanito al shlosh-meot chalal befaam echad.
'veeleh' means 'and these', 'mispar' means 'number' or 'list', 'hagiborim' means 'the mighty men', 'asher' means 'who/that', 'ledavid' means 'of David', 'yashavaam' means 'who were', 'ben' means 'son of', 'hakchmoni' is a proper name 'Hacmoni', 'rosh' means 'head' or 'chief', 'hashshaloshim' means 'the thirty', 'hu' means 'he', 'o'rer' means 'raised' or 'awoke', 'et' is a direct‑object marker, 'hanito' means 'his spear', 'al' means 'upon' or 'over', 'shlosh-meot' means 'three hundred', 'chalal' means 'slain', 'befaam' means 'in a time/encounter', 'echad' means 'one'.
[1CH.11.12] And after him Eleazar son of his uncle, the brother, he was one of the three mighty men. [§]
ve'acharei Eleazar ben-dodo haachochi hu bishlosha hagiborim.
've'acharei' means 'and after him', 'Eleazar' is a personal name, 'ben-dodo' means 'son of his uncle', 'haachochi' means 'the brother', 'hu' means 'he', 'bishlosha' means 'among the three', 'hagiborim' means 'the mighty ones' (mighty men).
[1CH.11.13] He was with David at the pass of blood, and the Philistines gathered there for battle, and the portion of the field was full of hair, and the people fled because of the Philistines. [§]
Hu haya im David ba-pas damim veha-Philistim ne'esfu sham lamilkhamah vatehi chelkat ha-sadeh meleah seorim veha-am nasu mipnei Philistim.
'Hu' means 'he', 'haya' means 'was', 'im' means 'with', 'David' is the proper name David, 'ba-pas' means 'in the pass', 'damim' means 'bloods', 'veha-Philistim' means 'and the Philistines', 'ne'esfu' means 'gathered', 'sham' means 'there', 'lamilkhamah' means 'for battle', 'vatehi' means 'and it was', 'chelkat' means 'portion', 'ha-sadeh' means 'the field', 'meleah' means 'full', 'seorim' means 'hair', 'veha-am' means 'and the people', 'nasu' means 'fled', 'mipnei' means 'because of', 'Philistim' means 'the Philistines'.
[1CH.11.14] They stood within the portion and saved it, and they struck the Philistines, and Yahveh saved a great salvation. [§]
Vayyit'yatzvu betoch ha-chelka vayyatzilu vayyakku et-Pelishtim vay-yosha Yahveh teshuah gedolah.
'Vayyit'yatzvu' means 'they stood', 'betoch' means 'within', 'ha-chelka' means 'the portion', 'vayyatzilu' means 'and they saved (it/her)', 'vayyakku' means 'and they struck', 'et-Pelishtim' means 'the Philistines', 'vay-yosha' means 'and (He) saved', 'Yahveh' is the literal translation of YHVH, 'teshuah' means 'salvation', 'gedolah' means 'great'. The clause describes a group standing in the allotted area, rescuing something, defeating the Philistines, and Yahveh providing a great salvation.
[1CH.11.15] Three of the three heads went down to the rock to David, to the cave of Adullam, and the Philistine camp was set up in the valley of Rephaim. [§]
Vayeredu shlosha min-hashloshim rosh al-hatzur el David el mearat Adullam u-machane Philistim chona be-elem Refaim.
'Vayeredu' means 'and they went down', 'shlosha' means 'three', 'min-hashloshim' means 'of the three', 'rosh' means 'heads' (leaders), 'al-hatzur' means 'to the rock', 'el David' means 'to David', 'el mearat Adullam' means 'to the cave of Adullam', 'u-machane Philistim' means 'and the camp of the Philistines', 'chona' means 'was set up', 'be-elem Refaim' means 'in the valley of Rephaim'.
[1CH.11.16] And David then at the fortress, and the Philistine commander then at the house of bread. [§]
veDavid az baMetsudah uNetsiv Pelishtim az beveit lechem.
'veDavid' means 'and David', 'az' means 'then', 'baMetsudah' means 'at the fortress', 'uNetsiv' means 'and the commander', 'Pelishtim' means 'of the Philistines', 'az' (second occurrence) also means 'then', 'beveit' means 'in the house', 'lechem' means 'of bread'.
[1CH.11.17] And David pleaded, saying, Who will give me water to drink from the well of the house of bread that is at the gate? [§]
vayita' David vayomer mi yashqeni mayim mibbor beit lechem asher ba sha'ar
'vayita'' means 'and he pleaded', 'David' is the proper name, 'vayomer' means 'and he said', 'mi' means 'who', 'yashqeni' means 'will give me to drink', 'mayim' means 'water', 'mibbor' means 'from the well', 'beit lechem' means 'house of bread' (the literal meaning of Bethlehem), 'asher' means 'that', 'ba' means 'in' or 'at', 'sha'ar' means 'gate'.
[1CH.11.18] And they broke open the third [well] in the camp of the Philistines, and they drew water from the well of the house of bread which was at the gate, and they lifted it and brought it to David, and David would not drink it; and he poured it out to Yahveh. [§]
vay-yivke'u ha-shloshah be-maḥaneh pelishtim vay-yish'ahu mayim mi-bor beit-lechem asher ba-sha'ar vay-yisu vay-yavi'u el-David ve-lo avah David lishtotam vay-nassek otam laYahveh.
'vay-yivke'u' means 'they broke open', 'ha-shloshah' means 'the third' (referring to the third well), 'be-maḥaneh pelishtim' means 'in the camp of the Philistines', 'vay-yish'ahu mayim' means 'they drew water', 'mi-bor' means 'from the well', 'beit-lechem' means 'house of bread', 'asher' means 'that/which', 'ba-sha'ar' means 'at the gate', 'vay-yisu' means 'they lifted/carry', 'vay-yavi'u' means 'they brought', 'el-David' means 'to David', 've-lo avah' means 'and (he) did not desire', 'David' is the proper name, 'lishtotam' means 'to drink them', 'vay-nassek otam' means 'and he poured out them', 'laYahveh' means 'to Yahveh' (the name of God rendered literally).
[1CH.11.19] And he said, 'Chalila, to me from my God to do this: I will drink the blood of these men in their souls, because in their souls they brought it and did not want to drink them; these three heroes did it.' [§]
Vayomer Chalila li meElohai me'asot zot ha-dam ha-anashim ha-aleh eshetah b'nafsotam ki b'nafsotam hevi'um velo avah lishtotam eleh asu shloshet ha-gibborim.
'Vayomer' means 'and he said', 'Chalila' is a proper name, 'li' means 'to me', 'meElohai' means 'from my God' (with 'El' translated as 'God'), 'me'asot' means 'to do', 'zot' means 'this', 'ha-dam' means 'the blood', 'ha-anashim' means 'the men', 'ha-aleh' means 'these', 'eshetah' means 'I will drink', 'b'nafsotam' means 'in their souls', 'ki' means 'because', 'hevi\'um' means 'they brought', 'velo' means 'and not', 'avah' means 'refused', 'lishtotam' means 'to drink them', 'eleh' means 'these', 'asu' means 'they did', 'shloshet' means 'three', 'ha-gibborim' means 'the heroes'.
[1CH.11.20] And Abshai, my brother Joab, he was the chief of the third, and he raised his sword over three hundred slain, and there was no name in the third. [§]
ve-Avshai a-chi-Yoav hu hayah rosh ha-shloshah ve-hu o-reir et-chanito al-shlosh meot chalal ve-lo-shem ba-shloshah.
've-Avshai' means 'and Abshai', 'a-chi-Yoav' means 'my brother Joab', 'hu' means 'he', 'hayah' means 'was', 'rosh' means 'head' or 'chief', 'ha-shloshah' means 'the third', 've-hu' means 'and he', 'o-reir' (or ereir) means 'raises' or 'arouses', 'et-chanito' means 'his sword', 'al' means 'upon' or 'over', 'shlosh' means 'three', 'meot' means 'hundred', 'chalal' means 'killed' or 'slain', 've-lo' means 'and not', 'shem' means 'name', 'ba-shloshah' means 'in the third'.
[1CH.11.21] From the third [period] in the two [periods] it was heavy and it was to them a line, and until the third it did not come. [§]
min-hashloshah bashenayim nikbad vayehi lahem le'sar ve'ad-hashloshah lo-ba.
"min" means "from", "hashloshah" means "the third", "bashenayim" means "in the two", "nikbad" means "it was heavy", "vayehi" means "and it was", "lahem" means "to them", "le'sar" means "as a line", "ve'ad" means "and until", "hashloshah" (second occurrence) means "the third", "lo-ba" means "did not come".
[1CH.11.22] Benaiah son of Jehoiada son of a man of valor, a great worker from Kabtz'el, he struck the two lions of Moab, and he went down and struck the lion within the pit on the day of snow. [§]
B'nayah ben-yehoiada ben-ish-chayil rav-p'aliym min-kavtz'el hu heka et shenei ari'el moav ve-hu yarad ve-heka et-ha'ari betoch ha-bor be-yom ha-sheleg.
'B'nayah' means the personal name Benaiah; 'ben-yehoiada' means son of Jehoiada; 'ben-ish-chayil' means son of a man of valor; 'rav-p'aliym' means great worker (literally many deeds); 'min-kavtz'el' means from Kabtz'el; 'hu' means he; 'heka' means struck or smote; 'et' is the direct‑object marker; 'shenei' means two; 'ari'el' means lion (literally 'lion of God'); 'moav' means Moab; 've-hu' means and he; 'yarad' means went down; 've-heka' means and struck; 'et-ha'ari' means the lion; 'betoch' means inside or within; 'ha-bor' means the pit; 'be-yom' means on the day; 'ha-sheleg' means the snow.
[1CH.11.23] And he struck the Egyptian man, a man measured five cubits tall, and in the Egyptian's hand was a spear like a weaver's shuttle; he went down to him with the rod, seized the spear from the Egyptian's hand, and killed him with his spear. [§]
vehu - hikka et haish haMitzri ish mida chamesh bamah uve yad haMitzri chanit kimnoor orgim vayered elav bashavet vayigzal et hachanit miyad haMitzri vayahar'gehuhu bachanito.
'vehu' means 'and he', 'hikka' means 'struck', 'et' is the accusative marker, 'haish' means 'the man', 'haMitzri' means 'the Egyptian', 'ish' means 'a man', 'mida' means 'measured', 'chamesh' means 'five', 'bamah' means 'cubits', 'uve yad' means 'in the hand of', 'chanit' means 'a spear', 'kimnoor' means 'like a weaver's shuttle', 'orgim' means 'spinning wheels', 'vayered' means 'went down', 'elav' means 'to him', 'bashavet' means 'with the rod', 'vayigzal' means 'and he seized', 'et' again the accusative, 'hachanit' means 'the spear', 'miyad' means 'from the hand of', 'haMitzri' again 'the Egyptian', 'vayar'gehuhu' means 'and he killed him', 'bachanito' means 'with his spear'.
[1CH.11.24] These were done by Benyahu son of Yehoiada, and he had a name among the three mighty men. [§]
Eleh asah Benyahu ben-Yehoiada ve-lo-shem bishlosha hagiborim.
'Eleh' means 'these', 'asah' means 'did' or 'made', 'Benyahu' is a personal name, 'ben-Yehoiada' means 'son of Yehoiada' (Yehoiada being a proper name), 've-lo-shem' means 'and he had a name', 'bishlosha' means 'among three' or 'in three', 'hagiborim' means 'the mighty men' or 'the heroes'.
[1CH.11.25] From the third, behold, he is honored; and to the third he did not come; and David placed him upon his hearing. [§]
Min-hashloshim hinno nikbad hu ve-el-hashlosha lo-va vayasimehu David al-mishmato.
'Min' means 'from', 'hashloshim' means 'the third' (literally 'the three'), 'hinno' means 'behold', 'nikbad' means 'is honored' or 'is esteemed', 'hu' means 'he', 've' means 'and', 'el' means 'to', 'hashlosha' means 'the third', 'lo' means 'not', 'va' means 'came' (from the root 'to come'), 'vayasimehu' (vay + sim + ehu) means 'and he placed him', 'David' is the proper name David, 'al' means 'upon', 'mishmato' means 'his hearing' (from 'shema' to hear).
[1CH.11.26] And the mighty horsemen, the work of God, my brother Joab, Elchanan son of his grandfather, from the house of bread. [§]
ve-giborei ha-chayalim asah-El achi Yoav Elchanan ben-dodo mi-beit lacham S
've-giborei' means 'and the mighty ones/warriors', 'ha-chayalim' means 'the horses' (hence 'horsemen'), 'asah-El' combines 'asah' (made, work) with 'El' (God) and is rendered here as 'the work of God', 'achi' means 'my brother', 'Yoav' is the personal name Joab, 'Elchanan' is a personal name that contains 'El' and means 'God is gracious', 'ben-dodo' means 'son of his grandfather', 'mi-beit' means 'from the house', 'lacham' means 'bread', and 'S' is a scribal mark appearing at the end of the verse.
[1CH.11.27] The heavens, the lofty share of the so-and-so. [§]
Shamot ha-harori cheletz ha-ploni S.
'Shamot' means 'heavens' (the plural of 'sham' for sky); 'ha-harori' means 'the lofty' or 'the high'; 'cheletz' means 'portion' or 'share'; 'ha-ploni' means 'the so-and-so' (a placeholder name for an unnamed person); 'S' is a textual sign marking the close of the line.
[1CH.11.28] Ira son of Ikkesh the Tekite, Abiezer the Antotite. [§]
Ira ben Ikkesh ha Tekoi Abiezer ha antoti.
'Ira' is a personal name meaning 'watchful'; 'ben' means 'son of'; 'Ikkesh' is a name meaning 'strength'; 'ha' is the definite article 'the'; 'Tekoi' denotes belonging to Tekoa, thus 'the Tekite'; 'Abiezer' is a name meaning 'my father is help'; 'ha antoti' means 'the Antotite', indicating a person from Antoth.
[1CH.11.29] Sibbkhai, my silent brother. [§]
sibbkhai hachushati ilai haachohi
'sibbkhai' is a proper name; 'hachushati' means 'the hush' or 'the silent one'; 'ilai' means 'to me' or 'my'; 'haachohi' means 'the brother'.
[1CH.11.30] My haste, the my casting, child son of Baana the my casting. [§]
Mahrai ha netophati cheled ben Baana ha netophati.
'Mahrai' means 'my haste' or 'my quickness', derived from the root for rapid. 'ha' is the Hebrew definite article 'the'. 'netophati' is a form of the root N-T-P meaning 'to cast' or 'to fling', rendered here as 'my casting' or 'my throwing'. 'cheled' means 'child' or 'young one'. 'ben' means 'son of'. 'Baana' is a proper name, rendered as 'Baana'. The phrase 'ha netophati' repeats, again meaning 'the my casting' or 'the one I cast'.
[1CH.11.31] Itai son of Ribai from Gibeah, of the children of Benjamin, Sebenayah the Pirathonite. [§]
Itai ben Ribai mi Gibeath bnei Binyamin Sebenayah haPirathonite.
'Itai' is a personal name meaning "with me". 'ben' means "son". 'Ribai' is a personal name meaning "my adversary". 'mi' means "from". 'Gibeath' is a place name meaning "hill". 'bnei' means "children of" or "sons of". 'Binyamin' is the name of the tribe of Benjamin. 'Sebenayah' is a personal name, often understood as "the hidden of Yah" or similar. 'haPirathonite' means "the Pirathonite", indicating someone from the town of Pirathon.
[1CH.11.32] My youths from the inheritances of Gaash, Sa'avel the Arabite; S. [§]
Huri minachlei Gaash Sa'avel ha'arvati S.
'Huri' is a plural noun meaning 'my youths' or 'my young ones'. 'minachlei' breaks down into 'min' (from) plus 'nachlei' (inheritances/portions), thus 'from the inheritances of'. 'Gaash' is a proper place name, an ancient town. 'Sa'avel' is a personal name, likely of a person. 'ha'arvati' combines the definite article 'ha' (the) with 'arvati', meaning 'Arabite' (a person from the Arab region). The final 'S' appears to be a scribal abbreviation or notation, not a word itself.
[1CH.11.33] Strong death, the chosen, to the hidden, the shining one. [§]
azmavet habachrumi elyachba hash alboni.
'az' means 'strong' or 'forceful', 'mavet' means 'death'; together they form 'azmavet' which can be rendered as 'strong death'. 'ha' is the definite article 'the', and 'bachrumi' is an obscure form that may convey a sense of 'chosen' or 'selected', so 'habachrumi' reads as 'the chosen'. 'el' can mean 'to' or serve as the name of God 'El', here taken as the preposition 'to', while 'yachba' is an uncertain root possibly relating to 'hidden' or 'concealed', giving 'elyachba' the sense of 'to the hidden'. 'hash' is another definite article 'the', and 'alboni' is a difficult word that might suggest 'shining' or 'bright', so 'hashalboni' can be understood as 'the shining one'.
[1CH.11.34] the children of the Name the proud Jonathan son of Shageh the highland one. [§]
B'nei Ha-shem Ha-gizoni Yonatan ben-Shageh ha-hari.
'B'nei' means 'sons of' or 'children of', 'Ha-shem' is the reverential Hebrew phrase for the divine name YHVH and literally means 'the Name', 'Ha-gizoni' means 'the proud' (from gizon 'pride'), 'Yonatan' is a personal name meaning 'Jonathan', 'ben-Shageh' means 'son of Shageh' with 'Shageh' being a proper name, and 'ha-hari' means 'the highland one' or 'the mountain dweller'.
[1CH.11.35] Achiyam son of Shachar the mountain, Godifal son of Uur. [§]
Achiyam ben-Shachar haHarari Elifal ben-Uur.
'Achiyam' is a proper name meaning 'my brother is (unknown)'. 'ben' means 'son', 'Shachar' means 'dawn'. 'haHarari' is 'the mountain' (ha = the, harar = mountain). 'Elifal' is a proper name that begins with the divine element 'El', which according to the requested rule is rendered as 'God'; the remainder 'ifal' is kept as part of the name. 'ben' again means 'son', and 'Uur' is a proper name meaning 'light' or 'fire'. The final letter 'ס' is a scribal marker and is omitted in the translation.
[1CH.11.36] Hefer the seller, Achiyah the so-and-so. [§]
Hefer ha-mekhrati Achiyah ha-ploni.
'Hefer' is a personal name meaning 'hole' or 'digging'. 'ha-mekhrati' is the Hebrew phrase meaning 'the seller' or 'the merchant', from the root meaning to sell. 'Achiyah' is a proper name, likely meaning 'my brother is Yah'. 'ha-ploni' is a generic term meaning 'the so-and-so', used for an unnamed person.
[1CH.11.37] His field the Carmelite, my youths son of Ezbay. [§]
He tzro hakarmeli na'arei ben-Ezbay.
'He tzro' means 'his field', 'hakarmeli' means 'the Carmelite', 'na'arei' means 'my youths', 'ben' means 'son of', 'Ezbay' is a proper name.
[1CH.11.38] Yoel, my brother Nathan, from Mibchar son of Hagri. [§]
Yoel achi Natan mibchar ben-hagri.
'Yoel' is a personal name. 'achi' means 'my brother' (ach = brother, i = my). 'Natan' is a personal name meaning 'he gave'. 'mibchar' is a compound of 'mi' (from) and 'bchar' (chosen or a place name Mibchar), here understood as 'from Mibchar'. 'ben-hagri' means 'son of Hagri' (ben = son, Hagri = a proper name). The final letter 'Samekh' (ס) is a marginal notation and not part of the text.
[1CH.11.39] Tselek the Ammonite, my river my covenant, bearing the tools of Yoav son of Tzeruya. [§]
tselek haamoni nahrai haberoti nose klei yoav ben tzeruya s
'tselek' means 'Tselek' (a personal name); 'haamoni' means 'the Ammonite'; 'nahrai' means 'my river'; 'haberoti' means 'my covenant'; 'nose' means 'carrying' or 'bearer'; 'klei' means 'tools' or 'implements'; 'yoav' means 'Yoav' (a personal name); 'ben' means 'son of'; 'tzeruya' means 'Tzeruya' (a personal name); 's' is a textual marker (the letter samekh) appearing at the end of the line.
[1CH.11.40] The city of Jethro, the raven of Jethro. [§]
Ira ha-yitri garev ha-yitri.
'Ira' is the word 'city' (עִיר) with an added aleph, rendered here as 'Ira'. 'ha-yitri' (הַיִּתְרִי) is a construct form meaning 'the [thing] of Yitri', referring to the name Yitri (Jethro). 'garev' (גָּרֵב) means 'crow' or 'raven'. The final ס is a scribal marker and is not part of the meaning. Putting the parts together yields the sense of a place and an associated bird linked to Yitri.
[1CH.11.41] Uriah the Chetite, Zabad son of Achlai. [§]
Uriyah haCiti Zabad ben Achlai.
'Uriyah' is a personal name meaning 'Yahweh is my light'. 'haCiti' means 'the Chetite', referring to the clan of Chet. 'Zabad' is another personal name meaning 'gift' or 'given'. 'ben' means 'son of'. 'Achlai' is a personal name meaning 'my brother is a shepherd' or similar. The final character 'ס' is a marginal notation and not part of the verse text.
[1CH.11.42] Adina son of Shiza the Reubenite, head of the Reubenites, and on him thirty. [§]
Adina ben Shiza haReuveni rosh laReuveni ve'alav shloshim.
'Adina' is a personal name meaning 'delicate' or 'gentle', 'ben' means 'son of', 'Shiza' is a personal name, 'haReuveni' means 'the Reubenite', 'rosh' means 'head' or 'leader', 'laReuveni' means 'of the Reubenites', 've'alav' means 'and upon him', 'shloshim' means 'thirty'. The final 'S' is a scribal notation and is not part of the textual meaning.
[1CH.11.43] Hanun son of Maacha and Yoshafat the Mitni. [§]
Hanun ben-Maacha ve-yoshafat ha-mitni.
'Hanun' is a personal name meaning 'gracious' or 'compassionate'; 'ben' means 'son'; 'Maacha' is a proper name; 've' means 'and'; 'yoshafat' is a proper name derived from the root meaning 'to judge' (literally 'he will judge'); 'ha' means 'the'; 'mitni' is likely a tribal or family designation meaning 'the Mitni'.
[1CH.11.44] Uzzia the Ashtrati heard and Yiual, sons of Hotam the Aroeri. [§]
Uzzia ha-ashtrati shama vi-yeual b'nei Hotam ha-aroeri.
'Uzzia' is a personal name meaning 'my strength'. 'ha-ashtrati' is a nominal form with the Hebrew definite article ha- and likely refers to a proper name or title, here rendered as 'the Ashtrati'. 'shama' means 'heard' or 'listen'. 'vi-yeual' is a compound conjunction and name meaning 'and Yiual' (the meaning of Yiual is uncertain, but it appears to be a proper name). 'b'nei' means 'sons of'. 'Hotam' is a proper name. 'ha-aroeri' is another nominal with the definite article, rendered as 'the Aroeri', a likely tribal or family designation. The final character 'S' is a scribal siglum and not part of the verse content.
[1CH.11.45] Knowing God son of Shimri and Yocha his brother the Titzi. [§]
Yedie'el ben Shimri ve Yocha achiv ha Titzi.
'Yedie'el' is a personal name meaning 'knowing God' (Yedi = knowing, El = God). 'ben' means 'son', 'Shimri' is a proper name. 've' means 'and'. 'Yocha' is a personal name. 'achiv' means 'his brother' (ach = brother, -iv = his). 'ha' is the definite article 'the'. 'Titzi' is a tribal or family designation, left as a proper name.
[1CH.11.46] my God God the worshippers and my enemies and Yoshaviah the sons of Elnaam and Yitmah the Moabite. [§]
Eli'el haMachavim viYirivai veYoshaviyah Bnei Elnaam veYitmah haMoavi.
'Eli' means 'my God', 'El' means 'God', so 'Eli'el' literally reads 'my God God'. 'haMachavim' means 'the worshippers'. 'viYirivai' is 'and my enemies' (Yirivai = my adversaries). 'veYoshaviyah' is 'and Yoshaviah' (a proper name). 'Bnei Elnaam' means 'the sons of Elnaam' (Elnaam is a proper name). 'veYitmah' is 'and Yitmah' (a proper name). 'haMoavi' means 'the Moabite'.
[1CH.11.47] My God is God, Oved, and God will do, the appointed one. [§]
Eli'el ve Oved ve Ya'asi'el ha metzovayah.
"Eli'el" combines "Eli" meaning "my God" and "El" meaning "God", giving the literal sense "my God is God". "Oved" is a personal name meaning "worker". "Ya'asi'el" combines "Ya'asi" meaning "he will do" or "will cause" with "El" meaning "God", yielding the literal sense "God will do". "ha" is the Hebrew definite article "the". "Metsovayah" derives from the root "tzav" meaning "to appoint"; thus it means "the appointed" or "the one set apart". The verse therefore lists three individuals: Eli'el, Oved, and Ya'asi'el, the appointed one.
1CH.12
[1CH.12.1] And these who come to David, to Tziclag, still restrained because of Saul son of Kish, and they are among the mighty men, helpers of the war. [§]
ve'eleh habba'im el David le-tziclag od atzur mipnei Shaul ben Kish vehemmah ba-gibborim ozrei ha-milchamah.
've'eleh' means 'these', 'habba'im' means 'the coming ones', 'el' means 'to', 'David' is a personal name, 'le-tziclag' is a proper name or place (meaning unclear), 'od' means 'still', 'atzur' means 'restrained' or 'stopped', 'mipnei' means 'because of' or 'on account of', 'Shaul' is a personal name, 'ben' means 'son of', 'Kish' is a personal name, 'vehemmah' means 'and they', 'ba-gibborim' means 'among the mighty men', 'ozrei' means 'helpers of', 'ha-milchamah' means 'the war'.
[1CH.12.2] Those who kiss the bow, the right-hand and left-hand ones among the stones and in the halves of the bow, from the brothers of Saul of Benjamin. [§]
noshkei keshet miyaminim umasmalim beavanim bahitsim bakeshet meachei shaul mibinyamin.
'noshkei' means 'those who kiss', 'keshet' means 'bow', 'miyaminim' means 'right-hand ones', 'umasmalim' means 'left-hand ones', 'beavanim' means 'among the stones', 'bahitsim' means 'in the halves', 'bak...'? means 'in the bow', 'meachei' means 'from the brothers of', 'shaul' means 'Saul', 'mibinyamin' means 'of Benjamin'.
[1CH.12.3] The chief Ahiezer and Yoash, sons of Hashmaah the Gibeonite, and Zizuel and Pelat, sons of Azmavet, and Braka and Yehua the Anetoti. [§]
Ha rosh Achiazer veYoash bnei hashmaah hagivati vZizuel vpelat bnei Azmavet uvracha veYehua haanetoti.
'Ha rosh' means 'the chief' or 'the head', 'Achiazer' is a personal name (meaning 'my brother is help'), 'veYoash' means 'and Yoash', 'bnei' means 'sons of', 'hashmaah' is a clan name possibly meaning 'the hearing', 'hagivati' means 'the Gibeonite' (one from the hill), 'vZizuel' means 'and Zizuel', 'vpelat' means 'and Pelat', 'Azmavet' is a personal name, 'uvracha' means 'and Braka', 'veYehua' means 'and Yehua', 'haanetoti' means 'the Anetoti (a family or clan)'.
[1CH.12.4] And Ishmaiah the hill-dweller, a hero among the thirties and over the thirties. [§]
veYishmaiah haGivoni gibor bashloshim veal hashloshim.
'veYishmaiah' means 'and Ishmaiah', a personal name meaning 'Yahweh hears'. 'haGivoni' means 'the hill-dweller' (the definite article ha- plus Givoni, from the root meaning hill). 'gibor' means 'hero' or 'mighty one'. 'bashloshim' is the prefix ba- (in/among) plus shloshim (thirty), so it means 'among the thirties' or 'in the thirties'. 'veal hashloshim' combines ve- (and) with al (upon/over) and the definite article ha- plus shloshim, meaning 'and over the thirties'.
[1CH.12.5] and Yahveh raises and Yahveh sees and Yahveh is gracious and Yahveh gives the Gederite. [§]
ve-yir-me-yah ve-ya-cha-zi-el ve-yo-cha-nan ve-yo-za-bad ha-ge-de-ra-ti.
've' means 'and'. 'Yir' comes from the root meaning 'to raise' and is attached to the divine name 'Yahveh', so 'Yir-me-yah' means 'Yahveh raises'. 'Ya-cha-zi-el' combines 'Yahveh' with the verb 'to see', giving 'Yahveh sees'. 'Yo-cha-nan' combines 'Yahveh' with the adjective 'gracious', yielding 'Yahveh is gracious'. 'Yo-za-bad' combines 'Yahveh' with the verb 'to give', resulting in 'Yahveh gives'. 'ha' is the definite article 'the'. 'Ge-de-ra-ti' is a tribal or locational identifier meaning 'the Gederite'.
[1CH.12.6] Eluzai and Yirymot and Bealyah and Shmaryahu and Shifatyahu the Harifi. [§]
Eluzai viYirymot uBealyah uShmaryahu uShifatyahu haHarifi.
'Eluzai' is a proper name; the element 'El' means 'God' and the suffix '-uzai' is uncertain, so the literal sense is 'God‑??'. 'viYirymot' is the conjunction 'and' (v-) plus the name 'Yirymot'. 'uBealyah' is 'and Bealyah', with 'Be' meaning 'owner' or 'master' and 'alyah' possibly a personal element. 'uShmaryahu' is 'and Shmaryahu', where 'shmar' means 'to keep or guard' and '-yahu' is a short form of the divine name YHVH, here functioning as a theophoric element meaning 'the LORD'. 'uShifatyahu' is 'and Shifatyahu', from 'shifat' meaning 'judge' plus the same divine suffix '-yahu'. 'haHarifi' is a descriptive title meaning 'the Harifi', likely indicating a clan or family name. The verse is a list of individuals.
[1CH.12.7] Elkanah and Yishiyahu and Azarel and Yo'ezer and Yashabam the bald. [§]
Elkanah ve Yishiyahu ve Azarel ve Yo'ezer ve Yashabam haqarachim.
'Elkanah' is a personal name meaning 'God has created' (El = God, kanah = to create). 've' means 'and'. 'Yishiyahu' is a personal name meaning 'Yahweh will save' (Yah = Yahveh, shiyahu = will save). 'Azarel' is a personal name possibly meaning 'help of God' (azar = help, el = God). 'Yo'ezer' is a personal name meaning 'he will help' (ezer = help). 'Yashabam' is a personal name meaning 'they will sit' (shab = to sit). 'haqarachim' means 'the bald' (ha = the, qarachim = bald ones).
[1CH.12.8] and Yoela and Zebadiah, sons of Jeroham, from the district. [§]
veYoela uZebadiah Bnei Yeracham min haGedor.
've' means 'and', 'Yoela' is a personal name, 'u' means 'and', 'Zebadiah' is a personal name, 'Bnei' means 'sons', 'Yeracham' is a personal name (Jeroham), 'min' means 'from', 'ha' is the definite article 'the', and 'Gedor' means 'district' or 'region'.
[1CH.12.9] And from the great they were separated to David at the watchpost of the desert, mighty ones of strength, men of army for battle, bearers of the banner and rejoice, and the faces of the lion their faces, and as eagles over the mountains they hasten. [§]
Umin ha-gadi nivd'lu el David lamtsad midbara giborei ha-chayil anashei tzava lamilchamah orkhei tzinah va romach u fnei aryeh p'neihem ve kitz'vayim al heharim le maher.
'Umin' means 'and from', 'ha-gadi' means 'the great', 'nivd'lu' means 'they were separated', 'el' means 'to', 'David' is the name David, 'lamtsad' means 'to the watchpost', 'midbara' means 'of the desert', 'giborei' means 'mighty ones', 'ha-chayil' means 'of strength', 'anashei' means 'men of', 'tzava' means 'army', 'lamilchamah' means 'for battle', 'orkhei' means 'those who bear', 'tzinah' means 'the banner', 'va romach' means 'and rejoice', 'u fnei' means 'and the faces of', 'aryeh' means 'lion', 'p'neihem' means 'their faces', 've kitz'vayim' means 'and as eagles', 'al heharim' means 'over the mountains', 'le maher' means 'quickly'.
[1CH.12.10] Helper the first, Obadiah the second, my God is father the third. [§]
Ezer ha rosh Obadiah hasheni Eliab hashlishi.
'Ezer' means 'helper'; 'ha rosh' means 'the first'; 'Obadiah' means 'servant of Yah', with Yah being a short form of YHVH; 'hasheni' means 'the second'; 'Eliab' means 'my God is father', where 'Eli' is the literal translation of the divine name 'El' as 'God' and 'ab' means 'father'; 'hashlishi' means 'the third'.
[1CH.12.11] From the oil the fourth Jeremiah the fifth. [§]
Mishmanna harvi'i Yirmeya hachamishi.
'Mishmanna' means 'from the oil' (the prefix mish- 'from' plus shmenah 'oil'), 'harvi'i' means 'the fourth', 'Yirmeya' is the proper name Jeremiah, and 'hachamishi' means 'the fifth'.
[1CH.12.12] Now the sixth, my God God the seventh. [§]
Attay hashshi Eli'el hashvi.
'Attay' means 'now', 'hashshi' means 'the sixth', 'Eli'el' is a compound divine name composed of 'Eli' meaning 'my Lord' (my God) and 'El' meaning 'God', together rendered as 'my God God', and 'hashvi' means 'the seventh'.
[1CH.12.13] Yochanan the eighth, God-given the ninth. [§]
Yochanan ha-shmini Elzavad ha-tshi'i.
'Yochanan' is a personal name meaning 'Yahweh is gracious'; 'ha' is the Hebrew definite article 'the'; 'shmini' means 'eighth'; 'Elzavad' is a name formed from 'El' meaning 'God' and 'zavad' meaning 'given', so literally 'God-given'; 'tshi'i' means 'ninth'.
[1CH.12.14] Jeremiah the blessed, my support, twenty. [§]
Yirmeyahu ha'ashiri samakhb'nai ashtei ashar.
'Yirmeyahu' is a personal name meaning 'Yahweh will exalt'. 'ha'ashiri' is the Hebrew article 'ha' plus 'ashiri', derived from 'ashir' meaning 'blessed' or 'happy', so it reads 'the blessed'. 'samakhb'nai' appears to be a compound of 'samakh' meaning 'support' and the suffix 'b'nai' meaning 'my son' or 'my child', thus 'my support' (or 'my sustaining son'). 'ashtei ashar' is a numeric phrase: 'ashtei' is the archaic form of the numeral 'two' and 'ashar' is 'ten', together meaning 'two tens', i.e., twenty. The verse contains no divine name, so no special translation rules for God are applied.
[1CH.12.15] These are the sons of Gad, heads of the army; one for a hundred the small and the great for a thousand. [§]
Eleh mib'nei Gad rassei hatzava echad leme'ah hakatan ve'hagadol le'alf.
'Eleh' means 'these', 'mib'nei' means 'of the sons', 'Gad' is the name of a tribe, 'rassei' means 'heads' or 'leaders', 'hatzava' means 'the host' or 'army', 'echad' means 'one', 'leme'ah' means 'for a hundred', 'hakatan' means 'the small' or 'the younger', 've' means 'and', 'hagadol' means 'the great' or 'the older', 'le'alf' means 'for a thousand'.
[1CH.12.16] These are those who crossed the Jordan in the first month, and he filled all his territories, and they drove out all the valleys to the east and to the west. [§]
Eleh hem asher avru et-hayarden ba-chodesh ha-rishon ve-hu memale al kol gedotav vayavriku et kol ha-amakim lamizrach ve-la-ma'arav.
'Eleh' means 'these', 'hem' means 'they', 'asher' means 'who/that', 'avru' means 'crossed', 'et-hayarden' means 'the Jordan', 'ba-chodesh' means 'in the month', 'ha-rishon' means 'the first', 've-hu' means 'and he', 'memale' means 'filled', 'al kol' means 'upon all', 'gedotav' means 'his borders or territories', 'vayavriku' means 'they drove out', 'et kol' means 'all', 'ha-amakim' means 'the valleys', 'lamizrach' means 'to the east', 've-la-ma'arav' means 'and to the west'.
[1CH.12.17] They came from the sons of Benjamin and Judah up to the front of David. [§]
Vayyavohu min-b'nei Binyamin viYehudah ad-lametzad leDavid.
'Vayyavohu' means 'they came', 'min' means 'from', 'b'nei' means 'the sons/children of', 'Binyamin' is the tribe of Benjamin, 'viYehudah' means 'and Judah', 'ad' means 'until' or 'up to', 'lametzad' means 'the front' or 'the edge', 'leDavid' means 'to David' (i.e., to David's camp or army).
[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, I will have a heart toward you together, but if you plot against me to my enemies without violence in my hands, the Gods of our fathers will be seen and will fight. [§]
Va-yetzey David lif'neihem va-ya'an va-yomer lahem im le-shalom ba'tem elai le-azereni yihyeh li alaychem levav le-yachad ve-im le-ramotani le-tzarei bil'lo chamas bi-chappei yere Elohei avoteinu ve-yokhach.
'Va-yetzey' means 'and went out', 'David' is the name, 'lif'neihem' means 'before them', 'va-ya'an' means 'and he answered', 'va-yomer' means 'and he said', 'lahem' means 'to them', 'im' means 'if', 'le-shalom' means 'in peace', 'ba'tem' means 'you have come', 'elai' means 'to me', 'le-azereni' means 'to help me', 'yihyeh' means 'it will be', 'li' means 'for me', 'alaychem' means 'toward you', 'levav' means 'heart', 'le-yachad' means 'together', 've-im' means 'but if', 'le-ramotani' means 'to plot against me', 'le-tzarei' means 'to my enemies', 'bil'lo' means 'without', 'chamas' means 'violence', 'bi-chappei' means 'in my hands', 'yere' means 'will be seen', 'Elohei avoteinu' means 'the Gods of our fathers', 've-yokhach' means 'and will fight'.
[1CH.12.19] And spirit clothed the Amasi head of the threes for you, David, and with you the son of Yisha, peace peace to you and peace to your helper, because your help is your God, and David received them and gave them in the heads of the greatness. [§]
Ve-ruach lavsha et-amasi rosh hashaloshim lecha David ve-imkha ben-Yisha shalom shalom lecha ve-shalom le-ozrekha ki azarkha Eloheikha vayekabbelam David vayittenem be-rashei hagedud.
'Ve' means 'and', 'ruach' means 'spirit', 'lavsha' means 'clothed', 'et' is a direct object marker, 'amasi' is a proper name, 'rosh' means 'head', 'hashaloshim' means 'the threes', 'lecha' means 'to you' or 'for you', 'David' is the name David, 've-imkha' means 'and with you', 'ben-Yisha' means 'son of Yisha', 'shalom' means 'peace', repeated for emphasis, 've-shalom' means 'and peace', 'le-ozrekha' means 'to your helper', 'ki' means 'because', 'azar'kha' means 'your help', 'Eloheikha' means 'your God' (literal translation of El), 'vayekabbelam' means 'and he received them', 'vayittenem' means 'and he gave them', 'be-rashei' means 'in the heads of', 'hagedud' means 'the greatness' or 'the pride'.
[1CH.12.20] And from the Namshe they fell upon David when he went with the Philistines against Saul for battle, and they did not help him because in counsel the Philistine officers sent him saying, 'In our view he will fall to his Lord Saul.' [§]
U-mimmenashe naf'lu al-David b'vo'o im-Pelishtim al-Shaul lamilchamah v'lo azarum ki be'etsa shil'chahu sarnai Pelishtim le'amar be'rasheinu yipoel el-Adonav Shaul.
'U' means 'and', 'mimmenashe' means 'from the Namshe (a place)', 'naf'lu' means 'they fell', 'al-David' means 'upon David', 'b'vo'o' means 'when he went', 'im-Pelishtim' means 'with the Philistines', 'al-Shaul' means 'against Saul', 'lamilchamah' means 'for battle', 'v'lo' means 'and they did not', 'azarum' means 'help them', 'ki' means 'because', 'be'etsa' means 'in counsel', 'shil'chahu' means 'they sent him', 'sarnai Pelishtim' means 'the Philistine officers', 'le'amar' means 'saying', 'be'rasheinu' means 'in our minds', 'yipoel' means 'he will fall', 'el-Adonav' means 'to his Lord' (Adonai translated as 'my Lord'), 'Shaul' means 'Saul'.
[1CH.12.21] In his walking to Tziklag they fell upon him from Minashah Adnach and Yozavod and knows God and who is like God and Yozavod and my God and Tziltay heads of the thousands that to Minashah. [§]
b'lekhto el-tziklag naf'lu alav mi-minasheh adnach ve-yozavod vi-dial u-mikhael ve-yozavod ve-elihoah ve-tziltay rashay ha'alafim asher li-minasheh
'b'lekhto' means 'in his walking'; 'el-tziklag' means 'to Tziklag' (a place name); 'naf'lu' means 'they fell'; 'alav' means 'upon him'; 'mi-minasheh' means 'from Minashah' (a place name); 'adnach' is a proper name; 've-yozavod' means 'and Yozavod' (a proper name); 'vi-dial' contains the divine element 'el' which means 'God' and thus is rendered as 'and knows God'; 'u-mikhael' is the name Michael, which includes 'el' and is rendered as 'who is like God'; the second 've-yozavod' repeats 'and Yozavod'; 've-elihoah' contains 'el' and is rendered as 'and my God'; 've-tziltay' is a proper name; 'rashay' means 'heads of'; 'ha'alafim' means 'the thousands'; 'asher' means 'that'; 'li-minasheh' means 'to Minashah'. The divine element 'el' is translated as 'God' and the name Michael is rendered by its meaning 'who is like God'.
[1CH.12.22] And they helped David in the battle, because all the mighty men of valor, and they became chiefs in the army. [§]
ve-hemmah azaroo im-David al ha-gedud ki-giborei chayil kulam vayihyu sarim ba-tzava.
've-hemmah' means 'and they', 'azaroo' means 'helped', 'im-David' means 'with David', 'al' means 'concerning' or 'over', 'ha-gedud' means 'the battle' or 'the war', 'ki' means 'because', 'giborei' means 'mighty ones', 'chayil' means 'strength' or 'valor', 'kulam' means 'all of them', 'vayihyu' means 'and they became', 'sarim' means 'chiefs', 'ba-tzava' means 'in the army'.
[1CH.12.23] For a time, day by day, they will come upon David to help him until a great camp, like the camp of the Gods. [§]
Ki le'et-yom be'yom yavo'u al-David le'azro ad lemachaneh gadol ke-machaneh Elohim.
'Ki' means 'for', 'le'et-yom' means 'at a time (of) day', 'be'yom' means 'day by day', 'yavo'u' means 'they will come', 'al-David' means 'upon David' (or 'against David'), 'le'azro' means 'to help him', 'ad' means 'until', 'lemachaneh' means 'to a camp', 'gadol' means 'great', 'ke-machaneh' means 'like the camp of', 'Elohim' means 'the Gods' (plural).
[1CH.12.24] And these are the counts of the heads of the pioneer for the army that came against David, his companion, to turn the kingdom of Saul to him according to Yahveh. [§]
ve'eleh misp'rei rashai hechalutz latzava ba'u al-David chevrona lehasb malkuth Shaul elav k'fi Yahveh.
've'eleh' means 'and these', 'misp'rei' means 'numbers of' or 'counts of', 'rashai' means 'heads of', 'hechalutz' is a transliteration of a term meaning 'the pioneer' or 'the zealot', 'latzava' means 'for the army', 'ba'u' means 'they came', 'al-David' means 'against David', 'chevrona' means 'his companion' or 'his band', 'lehasb' means 'to turn' or 'to cause to change', 'malkuth' means 'kingdom', 'Shaul' is the name Saul, 'elav' means 'to him', 'k'fi' means 'according to the measure of', and 'Yahveh' is the literal translation of YHVH, the divine name.
[1CH.12.25] The sons of Judah bearing the plume and rejoicing, six thousand and eight hundred of the army's detachment. [§]
Bnei Yehudah nossei tzinah varomach sheshet alafim ushmoneh meot chalutse tzava.
'Bnei' means 'sons' or 'children', 'Yehudah' means 'Judah', together 'the sons of Judah'. 'Nossei' means 'bearing' or 'carrying'. 'Tzinah' means 'plume' or 'crest'. 'Varomach' means 'and rejoicing' (from the root meaning to exult). 'Sheshet' means 'six'. 'Alafim' means 'thousands'. 'Ushmoneh' means 'and eight'. 'Meot' means 'hundred'. 'Chalutse' means 'detachment' or 'division' (a military unit). 'Tzava' means 'army'.
[1CH.12.26] From the sons of Shimon, mighty men of valor for the army, seven thousand and one hundred. [§]
Min-b'nei Shim'on giborei chayil latzava shivat alafim u-mea.
'Min' means 'from', 'b'nei' means 'sons of', 'Shim'on' is the name Shimon, 'giborei' means 'mighty ones' or 'warriors', 'chayil' means 'strength' or 'valor', 'latzava' means 'for the army', 'shivat' means 'seven' (as part of 'seven thousand'), 'alafim' means 'thousands', 'u-mea' means 'and one hundred'.
[1CH.12.27] From the sons of Levi four thousand six hundred. [§]
Min b'nei ha Levi arbaat alafim ve shekh meot
'Min' means 'from', 'b'nei' means 'the sons of', 'ha' means 'the', 'Levi' is the name of the tribe Levi, 'arbaat' means 'four', 'alafim' means 'thousands', 've' means 'and', 'shekh' means 'six', 'meot' means 'hundreds'.
[1CH.12.28] And Yehoyada the prophet to Aaron, and with him three thousand seven hundred. [§]
viYehoyada hanagid leAharon ve'immo shloshet alafim usheva meot.
'viYehoyada' means 'and Yehoyada', a proper name; 'hanagid' means 'the prophet'; 'leAharon' means 'to Aaron'; 've'immo' means 'and with him'; 'shloshet' means 'three'; 'alafim' means 'thousands'; 'usheva' means 'and seven'; 'meot' means 'hundreds'. Together they describe Yehoyada the prophet sent to Aaron, accompanied by three thousand seven hundred people.
[1CH.12.29] And a righteous youth, a mighty strong one, and his father's house [had] twenty-two princes. [§]
ve-tzadok na'ar gibbor chayil u-beit-aviv sarim esrim u-shnayim.
've-tzadok' means 'and righteous', 'na'ar' means 'young man' or 'youth', 'gibbor' means 'mighty' or 'hero', 'chayil' means 'strength' or 'valor', 'u-beit-aviv' means 'and the house of his father', 'sarim' means 'princes' or 'chiefs', 'esrim' means 'twenty', 'u-shnayim' means 'and two'.
[1CH.12.30] And from the sons of Benjamin, the brothers of Saul, three thousand, and up to now their number had increased, guarding the service of Saul's house. [§]
u-min be-nei bin-yah-man a-chei sha-ul she-lo-shet alafim ve-ad henna mar-bi-tam shom-rim mish-me-ret beit sha-ul.
'u-min' means 'and from', 'be-nei' means 'the sons of', 'bin-yah-man' means 'Benjamin', 'a-chei' means 'the brothers of', 'sha-ul' means 'Saul', 'she-lo-shet' means 'three', 'alafim' means 'thousand', 've-ad' means 'and up to', 'henna' means 'this point/now', 'mar-bi-tam' means 'their increase/number', 'shom-rim' means 'guarding/keeping watch', 'mish-me-ret' means 'the service/watch', 'beit' means 'the house of', 'sha-ul' means 'Saul'.
[1CH.12.31] And from the children of Ephraim, twenty thousand and eight hundred mighty men of valor, men of families of their fathers' house. [§]
u-min b'nei Ephraim esrim elef u-shmoneh meiot gibborei chayil anshei shemot le'veit avotam
'u' means 'and', 'min' means 'from', 'b'nei' means 'the children of', 'Ephraim' is the name of a tribe, 'esrim' means 'twenty', 'elef' means 'thousand', 'u' again means 'and', 'shmoneh' means 'eight', 'meiot' means 'hundred', 'gibborei' means 'mighty men', 'chayil' means 'valor' or 'strength', 'anshei' means 'men of', 'shemot' means 'families' or 'lineages', 'le'veit' means 'of the house of', 'avotam' means 'their fathers'.
[1CH.12.32] And from the half of the staff of Manasseh, eight ten thousand, which were gathered in names to come to make David king. [§]
Umechatsi matteh menashe shmonah asar aleph asher nikvu beshemot lako lehamlich et David.
'Umechatsi' means 'and from the half', 'matteh' means 'staff', 'menashe' means 'of Manasseh', 'shmonah' means 'eight', 'asar' means 'ten', 'aleph' means 'thousand', 'asher' means 'that/which', 'nikvu' means 'were gathered', 'beshemot' means 'in names', 'lako' means 'to come', 'lehamlich' means 'to make king', 'et' is the accusative particle, 'David' is the proper name David.
[1CH.12.33] And from the sons of Yissachar, the ones who have understanding of the times, to know what Israel will do; their leaders are two hundred, and all their brothers are by their mouths. [§]
u-mib'nei Yissachar yodei bina la'itim lada'at ma-ya'aseh Yisrael rasheihem me'ataim vechol-achehem al-pihem.
'u-mib'nei' means 'and from the sons of', 'Yissachar' is the name of a tribe of Israel, 'yodei' means 'those who know' or 'knowers', 'bina' means 'understanding' or 'wisdom', 'la'itim' means 'of the times', 'lada'at' means 'to know', 'ma-ya'aseh' means 'what [he] will do', 'Yisrael' means 'Israel', 'rasheihem' means 'their heads' i.e., their leaders, 'me'ataim' means 'two hundred', 'vechol-achehem' means 'and all their brothers', 'al-pihem' means 'on their mouths' i.e., by their speech. The final verse marker 'ס' is a scribal notation and is not part of the text.
[1CH.12.34] Song: those who go out of the army, war organizers, in all war weapons, fifty thousand, and to stand without heart and heart. Samekh [§]
Mizbulun yotzei tzava orkhei milchamah bekhol klei milchamah chamsim aleph vla'ador belo lev va lev. Samekh
'Mizbulun' means 'song' or 'psalm', a heading for the passage. 'yotzei' means 'those who go out' or 'the ones who leave'. 'tzava' means 'army' or 'host'. 'orkhei' means 'organizers' or 'arrangers'. 'milchamah' means 'war'. 'bekhol' means 'in all' or 'through all'. 'klei' means 'tools' or 'weapons'. Another 'milchamah' repeats 'of war'. 'chamsim' means 'fifty'. 'aleph' means 'thousand'. 'vla'ador' is a phrase that can be read as 'and to endure' or 'and for the witness', here taken as 'and to stand'. 'belo' means 'without'. 'lev' means 'heart'. 'va' means 'and', so 'va lev' repeats 'and heart'. The final 'Samekh' is a marking letter used as a section identifier.
[1CH.12.35] And from Naphtali a thousand chiefs, and with them a banner and a spear, thirty‑seven thousand. [§]
u-minnaphtali sarim alef ve-imahhem be-tzina va-hanit shloshim ve-shivah alef.
'u-minnaphtali' means 'and from Naphtali', 'sarim' means 'chiefs' or 'princes', 'alef' means 'a thousand', 've-imahhem' means 'and with them', 'be-tzina' means 'in a banner' (literally 'with a banner'), 'va-hanit' means 'and a spear', 'shloshim' means 'thirty', 've-shivah' means 'and seven', and the second 'alef' again means 'thousand', together indicating 'thirty-seven thousand'.
[1CH.12.36] And from the Danite war fighters twenty eight thousand and six hundred. [§]
u min ha dany orchei milchamah esrim u shemonah elef ve shesh meot.
'u' means 'and', 'min' means 'from', 'ha dany' means 'the Danite', 'orchei' means 'fighters', 'milchamah' means 'war', 'esrim u shemonah' means 'twenty and eight', 'elef' means 'thousand', 've' means 'and', 'shesh' means 'six', 'meot' means 'hundred'.
[1CH.12.37] And from the east the army goes out to ready for war, forty thousand. [§]
Ume'aser yotzei tzava la'aroch milchamah arba'im alaf.
'Ume'aser' means 'and from the east', 'yotzei' means 'those who go out', 'tzava' means 'army', 'la'aroch' means 'to arrange' or 'to ready', 'milchamah' means 'war', 'arba'im' means 'forty', 'alaf' means 'thousand'.
[1CH.12.38] And from across the Jordan, from the Reubenites and the Gadites and half the tribe of Manasseh, with all the war equipment, one hundred and twenty thousand. [§]
u-me'ever la-yarden min ha-rasuwbeni ve-hagadi va-chatsi shevet menashe bechol klei tzeva milcham meah ve-esrim alef.
'u' means 'and', 'me'ever' means 'from across', 'la-yarden' means 'the Jordan', 'min' means 'from', 'ha-rasuwbeni' means 'the Reubenites', 've-hagadi' means 'and the Gadites', 'va-chatsi' means 'and half', 'shevet' means 'tribe', 'menashe' means 'Manasseh', 'bechol' means 'with all', 'klei' means 'the weapons/equipment', 'tzeva' means 'of war', 'milcham' means 'war', 'meah' means 'one hundred', 've-esrim' means 'and twenty', 'alef' means 'thousand'.
[1CH.12.39] All these men of war, members of a plot, with a whole heart, came together to set David over all Israel, and also all the faithful of Israel had one heart to set David. [§]
Kol-elleh anshei milchamah odrei ma'arachah belevav shalem ba'u chevrona lehamlich et-David al-kol-Yisrael ve-gam kol-serit Yisrael lev echad lehamlich et-David.
'Kol-elleh' means 'all these', 'anshei' means 'men of', 'milchamah' means 'war', 'odrei' means 'members of', 'ma'arachah' means 'plot' or 'scheme', 'belevav' means 'in the heart', 'shalem' means 'whole' or 'complete', 'ba'u' means 'they came', 'chevrona' means 'together' or 'as a group', 'lehamlich' means 'to set up' or 'to anoint', 'et-David' designates the person David, 'al-kol-Yisrael' means 'over all Israel', 've-gam' means 'and also', 'kol-serit' means 'all the faithful' or 'all the leaders', 'Yisrael' is the name Israel, 'lev echad' means 'one heart', and the final 'lehamlich et-David' repeats 'to set up David'.
[1CH.12.40] And they were there with David for three days, eating and drinking, because they had prepared for them their brothers. [§]
Vayihyu sham im David yamim shlosha okhlim v'shotim ki hekinu lahem a'cheihem.
'Vayihyu' means 'and they were', 'sham' means 'there', 'im' means 'with', 'David' is the name David, 'yamim' means 'days', 'shlosha' means 'three', 'okhlim' means 'eating' (plural), 'v'shotim' means 'and drinking', 'ki' means 'because', 'hekinu' means 'they prepared', 'lahem' means 'for them', 'a'cheihem' means 'their brothers'.
[1CH.12.41] And also the near ones to them up to Yissachar and Zebulun and Naphtali bring bread on donkeys and on mules and on donkeys and on cattle food wheat double and raisins and wine and oil and cattle and sheep in great abundance because joy in Israel. [§]
vegam hakrovim aleihem ad Yissachar uZevulun uNaphtali mevi'im lechem bachamorim uvegmalim uvepradim uva-bakar maachal kamach dvalim ve-tzimukim ve-yayin ve-shemen u-bakar ve-tzoan larov ki simcha beYisrael.
'vegam' means 'and also', 'hakrovim' means 'the near ones', 'aleihem' means 'to them', 'ad' means 'up to', 'Yissachar' is a proper name, 'uZevulun' means 'and Zebulun', 'uNaphtali' means 'and Naphtali', 'mevi'im' means 'bring', 'lechem' means 'bread', 'bachamorim' means 'on donkeys', 'uvegmalim' means 'and on mules', 'uvepradim' means 'and on donkeys (another term)', 'uva-bakar' means 'and on cattle', 'maachal' means 'food', 'kamach' means 'wheat', 'dvalim' means 'double' or 'twice', 've-tzimukim' means 'and raisins', 've-yayin' means 'and wine', 've-shemen' means 'and oil', 've-bakar' means 'and cattle', 've-tzoan' means 'and sheep', 'larov' means 'in great abundance', 'ki' means 'because', 'simcha' means 'joy', 'beYisrael' means 'in Israel'.
1CH.13
[1CH.13.1] And David consulted with the princes of the thousands and the hundreds for all the leaders. [§]
Vayiva'ats David im-sarei ha-alafim ve-hameot lechol nagid.
'Vayiva'ats' means 'and he consulted', 'David' is the name David, 'im' means 'with', 'sarei' means 'the princes', 'ha-alafim' means 'the thousands', 've-hameot' means 'and the hundreds', 'lechol' means 'for all' or 'to all', 'nagid' means 'leaders' or 'chiefs'.
[1CH.13.2] David said to all the assembly of Israel, if it is good to you and from Yahveh the Gods, we shall send out upon our brothers the remaining throughout all the lands of Israel, and with them the priests and the Levites in the cities of their settlements, that they may gather to us. [§]
Vayomer David lekhol kehal Yisrael im-aleikhem tov u-min-Yahveh Eloheinu niftzra nishlechah al-achenu ha-nisharim bechol artzot Yisrael ve'imahhem ha-koheinim ve-halviyim bearei migreshayhem ve-yikavetzu elenu.
'Vayomer' means 'and said', 'David' is the name David, 'lekhol' means 'to all', 'kehal' means 'assembly', 'Yisrael' means 'Israel', 'im-aleikhem' means 'if upon you', 'tov' means 'good', 'u-min' means 'and from', 'Yahveh' is the literal translation of YHVH, 'Eloheinu' means 'the Gods' (our Gods), 'niftzra' means 'we shall send out', 'nishlechah' means 'we shall send', 'al' means 'upon', 'achenu' means 'our brothers', 'ha-nisharim' means 'the remaining', 'bechol' means 'in all', 'artzot' means 'lands', 'Yisrael' again 'Israel', 've-imahhem' means 'and with them', 'ha-koheinim' means 'the priests', 've-halviyim' means 'and the Levites', 'bearei' means 'in the cities', 'migreshayhem' means 'of their settlements', 've-yikavetzu' means 'and they shall gather', 'elenu' means 'to us'.
[1CH.13.3] And we will bring the ark of our Gods to us, for we did not seek him in the days of Saul. [§]
ve-nasevah et aron eloheinu eleinu ki lo derashnuho bi-mey Shaul.
've-nasevah' means 'and we will bring', 'et' is the direct object marker, 'aron' means 'ark', 'eloheinu' means 'our Gods' (literal translation of Elohim with a possessive suffix), 'eleinu' means 'to us', 'ki' means 'for', 'lo' means 'not', 'derashnuho' means 'we sought him', 'bi-mey' means 'in the days of', 'Shaul' is the name Saul.
[1CH.13.4] And all the congregation said, 'Let us do so, for the thing is right in the eyes of all the people.' [§]
Vayomeru kol-hakahal la'asot ken ki-yashar hadavar be'eynei kol-ha'am.
'Vayomeru' means 'and they said', 'kol-hakahal' means 'all the congregation', 'la'asot' means 'to do', 'ken' means 'so' or 'thus', 'ki-yashar' means 'because it is right', 'hadavar' means 'the matter' or 'the thing', 'be'eynei' means 'in the eyes of', 'kol-ha'am' means 'all the people'.
[1CH.13.5] And David gathered all Israel from Sihor of Egypt and until the plain, to bring the ark of the Gods from Kiryat Ye'arim. [§]
Vayakhel David et kol Yisrael min Sihor Mitzrayim ve'ad levo chamat lehabit et Aron haElohim miKiryat Ye'arim.
'Vayakhel' means 'and he gathered', 'David' is the name of the king, 'et' is a direct‑object marker, 'kol Yisrael' means 'all Israel', 'min Sihor Mitzrayim' means 'from Sihor of Egypt' (the River of Egypt), 've'ad' means 'and until', 'levo chamat' means 'to the plain' (the plain of arrival), 'lehabit' means 'to bring', 'Aron haElohim' means 'the ark of the Gods' (Aron = ark, haElohim = the Gods), 'miKiryat Ye'arim' means 'from Kiryat Ye'arim' (the town of the forests).
[1CH.13.6] David went up, and all Israel went up to the city of the forests which belongs to Judah, to bring up from there the Ark of the Gods Yahveh, who sits above the cherubim, which is called the Name. [§]
Vayya'al David vechol Yisrael ba'alatah el Qiryat Ye'arim asher liYehudah leha'alot misham et Aron haElohim Yahveh yoshev hak'ruvim asher nikra shem.
'Vayya'al' means 'went up', 'David' is the name David, 'vechol Yisrael' means 'and all Israel', 'ba'alatah' means 'when he went up' (literally 'upon going up'), 'el Qiryat Ye'arim' means 'to the city of the forests', 'asher' means 'that', 'liYehudah' means 'to Judah', 'leha'alot' means 'to bring up', 'misham' means 'from there', 'et' is a direct‑object marker (not rendered in English), 'Aron' means 'ark', 'haElohim' is translated as 'the Gods' according to the given rule, 'Yahveh' is the literal rendering of YHVH, 'yoshev' means 'who sits', 'hak'ruvim' means 'the cherubim', 'asher' again means 'who/that', 'nikra' means 'is called', and 'shem' means 'name'.
[1CH.13.7] And they set the Ark of the Gods on a new carriage from the house of Abinadab, and Uzzah and Ahio were driving the carriage. [§]
vayar'chivu et-aron ha-elohim al-aganah chadashah mi-beit Avinadav ve-Uzza ve-Achiyo nohagim ba-aganah.
'vayar'chivu' means 'and they set up', 'et-aron' means 'the Ark', 'ha-elohim' means 'the Gods', 'al-aganah' means 'on a carriage', 'chadashah' means 'new', 'mi-beit' means 'from the house of', 'Avinadav' is a proper name, 've-Uzza' means 'and Uzzah', 've-Achiyo' means 'and Ahio', 'nohagim' means 'were driving', 'ba-aganah' means 'the carriage'.
[1CH.13.8] And David and all Israel make merry before the Gods with all strength and with songs and with lyres and with harps and with trumpets and with cymbals and with clashing cymbals. [§]
veDavid vechol Yisrael mesachekim lifnei haElohim bechol oz uve'shirim uve'chinnorot uve'n'valim uve'tupim uve'metziltayim uve'chatzotzrot.
'veDavid' means 'and David', 'vechol' means 'and all', 'Yisrael' means 'Israel', 'mesachekim' means 'they make merry', 'lifnei' means 'before', 'haElohim' means 'the Gods', 'bechol oz' means 'with all strength', 'uve'shirim' means 'and with songs', 'uve'chinnorot' means 'and with lyres', 'uve'n'valim' means 'and with harps', 'uve'tupim' means 'and with trumpets', 'uve'metziltayim' means 'and with cymbals', 'uve'chatzotzrot' means 'and with clashing cymbals'.
[1CH.13.9] And they came to Goren of Kidon, and Uzzah extended his hand to seize the ark because they lifted the cattle. [§]
Vayyavohu ad-goren kidon vayishlach uzzah et-yado le-echoz et-haaron ki shametu habakar.
'Vayyavohu' means 'and they came', 'ad' means 'to', 'goren' is a place name 'Goren', 'kidon' is a place name 'Kidon', 'vayishlach' means 'and he sent', 'Uzzah' is a personal name, 'et' is a direct‑object marker (not translated), 'yado' means 'his hand', 'le-echoz' means 'to seize' (infinitive construct), 'ha-aron' means 'the ark', 'ki' means 'because', 'shametu' means 'they lifted' or 'they raised', 'ha-bakar' means 'the cattle' (or oxen).
[1CH.13.10] Yahveh's anger was fierce in Uzze, and he struck him because he sent his hand upon the ark, and he died there before the Gods. [§]
vayichar-af Yahveh beuzza vayakehu al asher shalach yado al ha'aron vayamat sham lifnei elohim.
'vayichar-af' means 'and his anger (was)', 'Yahveh' means the divine name YHVH translated as Yahveh, 'beuzza' means 'in Uzze' (a place), 'vayakehu' means 'and he struck him', 'al' means 'because of' or 'for', 'asher shalach' means 'that he sent', 'yado' means 'his hand', 'al ha'aron' means 'upon the ark', 'vayamat' means 'and he died', 'sham' means 'there', 'lifnei' means 'before', 'elohim' means 'the Gods'.
[1CH.13.11] And David was angry because Yahveh broke forth a breakthrough in Uzah, and he called the place that Peretz Uzah up to this day. [§]
vayichar leDavid ki-paratz Yahveh peretz beUza vayikra lamakom hahu peretz Uza ad hayom hazeh.
'vayichar' means 'and he became angry', 'leDavid' means 'to David', 'ki-' means 'because', 'paratz' means 'broke forth' (verb), 'Yahveh' is the literal name of God (YHVH) translated as 'Yahveh', 'peretz' means 'breakthrough' (noun), 'beUza' means 'in Uzah', 'vayikra' means 'and he called', 'lamakom' means 'to the place', 'hahu' means 'that', 'peretz Uza' is the name of the place meaning 'breakthrough of Uzah', 'ad' means 'up to', 'hayom' means 'the day', 'hazeh' means 'this'.
[1CH.13.12] David feared the Gods that day, saying, "How shall I bring to me the ark of the Gods?" [§]
vayyira David et haElohim bayom hahuh leemor heich avi elai et aron haElohim.
'vayyira' means 'and feared', 'David' is the name David, 'et' is the direct object marker, 'haElohim' means 'the Gods', 'bayom' means 'on the day', 'hahuh' means 'that', 'leemor' means 'to say', 'heich' means 'how', 'avi' means 'I will bring', 'elai' means 'to me', another 'et' is the direct object marker, 'aron' means 'ark', and the final 'haElohim' again means 'the Gods'. The divine name 'Elohim' is rendered as 'the Gods' according to the literal translation rule.
[1CH.13.13] And David did not remove the ark to him to the city of David, and he carried it to the house of Oved-Adam the Gittite. [§]
Ve-lo hesir David et ha-aron elav el-ir David va-yattehu el-beit Oved-Adam ha-gitti.
'Ve' means 'and', 'lo' means 'not', 'hesir' means 'removed', 'David' is the proper name David, 'et' is the direct object marker (not translated), 'ha-aron' means 'the ark', 'elav' means 'to him', 'el' means 'to', 'ir' means 'city', 'David' again the proper name, 'va-yattehu' means 'and he carried it', 'el' again 'to', 'beit' means 'house', 'Oved-Adam' means 'servant of man' (a personal name), 'ha-gitti' means 'the Gittite' (one from Gath).
[1CH.13.14] And the ark of the Gods dwelt with the house of Obed of Edom in his house for three months, and Yahveh blessed the house of Obed of Edom and all that was his. [§]
Vayyeshev aron haElohim im beit Oved Edom beveito shloshah chodeshim vayevarech Yahveh et beit Oved Edom ve'et kol asher lo.
'Vayyeshev' means 'and dwelt', 'aron' means 'ark', 'haElohim' means 'the Gods', 'im' means 'with', 'beit' means 'house', 'Oved' is a personal name 'Obed', 'Edom' is a place name 'Edom', 'beveito' means 'in his house', 'shloshah' means 'three', 'chodeshim' means 'months', 'vayevarech' means 'and blessed', 'Yahveh' is the divine name YHVH, 'et' is a direct‑object marker (no translation), 've'et' means 'and also', 'kol' means 'all', 'asher' means 'that which', 'lo' means 'his'.
1CH.14
[1CH.14.1] And Hiram king of Tyre sent messengers to David, and cedar timbers and stone masons and carpenters to build a house for him. [§]
Vayishlach Hiram melech-tzur malachim el David ve'azey arazim ve'charshiy kir ve'charshiy etzim livnot lo bayit.
'Vayishlach' means 'and sent', 'Hiram' is a proper name, 'melech-tzur' means 'king of Tyre', 'malachim' means 'messengers' or 'servants', 'el David' means 'to David', 've'azey arazim' means 'and cedar timbers', 've'charshiy kir' means 'and stone masons', 've'charshiy etzim' means 'and carpenters', 'livnot' means 'to build', 'lo' means 'for him', 'bayit' means 'a house'.
[1CH.14.2] And David knew that Yahveh had prepared him as king over Israel because his kingdom would be raised up for his people Israel. [§]
Vayedah David ki-hechino Yahveh lemelech al-Yisrael ki-nisat lemaala malkhuto baavur amo Yisrael.
'Vayedah' means 'and he knew', 'David' is the name David, 'ki' means 'that', 'hechino' (from hekhin) means 'the LORD prepared him', 'Yahveh' is the literal name of God, 'lemelech' means 'as king', 'al-Yisrael' means 'over Israel', 'ki' means 'because', 'nisat' (from nisa) means 'it will be raised up', 'lemaala' means 'to a higher place' or 'exalted', 'malkhuto' means 'his kingdom', 'baavur' means 'for the sake of', 'amo' means 'his people', 'Yisrael' is the name Israel.
[1CH.14.3] And David took again wives in Jerusalem, and David also fathered sons and daughters. [§]
vayikach David od nashim birushalem vayoled David od benim uvanot.
'vayikach' means 'and he took', 'David' is the personal name David, 'od' means 'again' or 'more', 'nashim' means 'wives', 'birushalem' means 'in Jerusalem', 'vayoled' means 'and he fathered' or 'gave birth', 'benim' means 'sons', 'uvanot' means 'and daughters'.
[1CH.14.4] And these are the names of the children who were his in Jerusalem: Shammua and Shobab, Nathan and Solomon. [§]
ve eleh shemot hayeludim asher hayu lo birushalem shammu'a ve shobav natan u shlomo.
've' means 'and', 'eleh' means 'these', 'shemot' means 'names', 'hayeludim' means 'the children', 'asher' means 'who/that', 'hayu' means 'were', 'lo' means 'his' (possessive), 'birushalem' means 'in Jerusalem', 'shammu'a' is a proper name (Shammua), 've' again means 'and', 'shobav' is a proper name (Shobab), 'natan' is a proper name (Nathan), 'u' means 'and', 'shlomo' is a proper name (Solomon).
[1CH.14.5] and Yibchar, Elisha, and Elpallet. [§]
ve-yivchar ve-elisha ve-elfalet
've-' means 'and' attached to each following word; 'yivchar' means 'he will choose' or is used here as a proper name meaning 'chosen'; 'elisha' is a personal name meaning 'God is salvation'; 'elfalet' is a proper name of uncertain meaning, possibly derived from a root meaning 'to turn' or a tribal designation.
[1CH.14.6] And he shines, and he strikes, and he appears. [§]
ve-nogah ve-nefeg ve-yafiah.
've' means 'and', 'nogah' means 'shines' (from the root N-G-H which denotes shining or radiance), 'nefeg' means 'will strike' (from the root N-F-G which denotes striking or hitting), 'yafiah' means 'will appear' (from the root P-A which denotes appearing or becoming visible).
[1CH.14.7] and God hears and God knows and God judges. [§]
veElishama uveElyada veEliphalet
've' is the Hebrew conjunction meaning 'and'. 'Elishama' is composed of 'El' meaning 'God' and 'shama' meaning 'hears', so it literally means 'God hears'. 'Elyada' combines 'El' meaning 'God' with 'yada' meaning 'knows' (or 'knowledge'), giving the literal meaning 'God knows'. 'Eliphalet' combines 'El' meaning 'God' with 'p halet' (from the root 'phel' meaning 'judge'), thus it literally means 'God judges'. The three words are linked by the conjunction 've' ('and') as they appear in the verse.
[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. [§]
vayishmeu plishtim ki nimsach david lemelek al kol yisrael vayalu kol plishtim levakesh et david vayishma david vayetse lifneihem
'vayishmeu' means 'and they heard', 'plishtim' means 'the Philistines', 'ki' means 'that', 'nimsach' means 'has anointed', 'david' means the personal name David, 'lemelek' means 'as king', 'al' means 'over', 'kol' means 'all', 'yisrael' means 'Israel', 'vayalu' means 'and they went up', 'levakesh' means 'to seek', 'et' is the direct object marker (not translated), 'vayishma' means 'and David heard', 'vayetse' means 'and he went out', 'lifneihem' means 'before them'.
[1CH.14.9] And the Philistines came and they encamped in the valley of the giants. [§]
Uplishtim ba'u vayifshu be'emek Refaim.
'U' means 'and', 'plishtim' means 'the Philistines', 'ba'u' means 'came', 'vayifshu' means 'and they encamped' or 'spread out', 'be' means 'in', 'emek' means 'valley', 'Refaim' is a proper name referring to the ancient group known as the giants.
[1CH.14.10] And David asked the Gods, saying, "Shall I go up against the Philistines and give them into my hand?" And Yahveh said to him, "Go up, and I will give them into your hand." [§]
Vayish'al David beElohim lemor ha'eleh al-Pelishtim unetata b'yadi vayomer lo Yahveh aleh unetatim b'yadecha.
"Vayish'al" means "and he asked", "David" is the name, "beElohim" means "to the Gods", "lemor" means "to say", "ha'eleh" means "shall I go up", "al-Pelishtim" means "against the Philistines", "unetata" means "and I will give them", "b'yadi" means "into my hand", "vayomer" means "and he said", "lo" means "to him", "Yahveh" is the name YHWH rendered as Yahveh, "aleh" means "go up", "unetatim" means "and I will give them", "b'yadecha" means "into your hand".
[1CH.14.11] They went up to the Lord of Breaches, and David struck them there; and David said, 'The Gods break my enemies in my hand like a flood of water; therefore they called the name of that place the Lord of Breaches.' [§]
Vayalu be-Ba'al-Peretzim vayakhem sham David vayomer David paratz haElohim et-oyvai be-yadi ke-peretz mayim al-ken karu shem-hamakom ha'hu ba'al-Peretzim.
'Vayalu' means 'they went up', 'be-Ba'al-Peretzim' means 'to the Lord of Breaches' (Ba'al = Lord, Peretzim = breaches), 'vayakhem' means 'he struck them', 'sham' means 'there', 'David' is the name David, 'vayomer' means 'and he said', 'paratz' means 'break', 'haElohim' means 'the Gods' (plural), 'et-oyvai' means 'my enemies', 'be-yadi' means 'in my hand', 'ke-peretz' means 'like a flood', 'mayim' means 'water', 'al-ken' means 'therefore', 'karu' means 'they called', 'shem-hamakom' means 'the name of the place', 'ha'hu' means 'that', and the final 'ba'al-Peretzim' repeats the place name meaning 'Lord of Breaches'.
[1CH.14.12] And they left there their the Gods, and David said, and they burned in fire. [§]
Vayya'azvu-sham et-Eloheihem vayomer David vayisarpū ba'esh.
'Vayya'azvu' means 'and they left', 'sham' means 'there', 'et' is a direct‑object marker, 'Eloheihem' is 'their the Gods' (Elohim = the Gods), 'vayomer' means 'and said', 'David' is the name, 'vayisarpū' means 'and they burned', 'ba'esh' means 'in fire'.
[1CH.14.13] And the Philistines again added, and they spread out in the valley. [§]
Vayosisifu od Pelishtim vayipishtu ba'emek.
'Vayosisifu' means 'and they added again' (from the verb yasaf), 'od' means 'again' or 'still', 'Pelishtim' means 'the Philistines', 'vayipishtu' means 'and they spread out' (from the verb pashat), 'ba'emek' means 'in the valley'.
[1CH.14.14] And David again asked the Gods, and the Gods said to him, 'You shall not go after them; turn away from them, and you shall come to them from the side of the weepers.' [§]
vayyishal od david beElohim vayomer lo haElohim lo ta'aleh acharayhem hasev me'alehem uvat'a lahem mimul habkaim.
'vayyishal' means 'and he asked', 'od' means 'again', 'david' is the name David, 'beElohim' means 'in the Gods' (Elohim = the Gods), 'vayomer' means 'and he said', 'lo' means 'to him', 'haElohim' means 'the Gods', 'lo' means 'not', 'ta'aleh' means 'you shall go up/ascend', 'acharayhem' means 'after them', 'hasev' means 'turn/turn away', 'me'alehem' means 'from them', 'uvat'a' means 'and you shall come', 'lahem' means 'to them', 'mimul' means 'from the side of', 'habkaim' means 'the weepers' (those who weep).
[1CH.14.15] And it shall be, when you hear the sound of the marching of the heads of the mourners, then you shall go out to battle, because the Gods will go before you to strike the camp of the Philistines. [§]
Vihi keshamahkha et kol hatsadah b'rashei habkaim az tetze bamilchamah ki-yatse haElohim lefanekha lehakot et machaneh Philistim.
'Vihi' means 'and it shall be', 'keshamahkha' means 'when you hear', 'et' is the direct object marker, 'kol' means 'the sound', 'hatsadah' means 'of the marching/step', 'b'rashei' means 'in the heads of', 'habkaim' means 'the mourners' or 'those who weep', 'az' means 'then', 'tetze' means 'you shall go out', 'bamilchamah' means 'to battle', 'ki' means 'because', 'yatse' means 'will go out', 'haElohim' means 'the Gods' (literal translation of Elohim), 'lefanekha' means 'before you', 'lehakot' means 'to strike', 'et' is the object marker, 'machaneh' means 'camp', 'Philistim' means 'Philistines'.
[1CH.14.16] And David did as the Gods commanded him, and they struck the camp of the Philistines from Gibeon to Gazara. [§]
Vayya'as David ka'asher tzivahu haElohim vayakhu et machaneh Philistim migiv'on ve'ad Gazrah.
'Vayya'as' means 'and he did', 'David' is the name of the king, 'ka'asher' means 'as', 'tzivahu' means 'the command he gave him', 'haElohim' means 'the Gods', 'vayakhu' means 'and they struck', 'et' is a direct object marker, 'machaneh' means 'camp', 'Philistim' means 'Philistines', 'mi-Giv'on' means 'from Gibeon', 've'ad' means 'and up to', 'Gazrah' is a place name.
[1CH.14.17] The name of David went out in all the lands, and Yahveh gave his terror upon all the nations. [§]
vayetse shem-david bechol-haaretzot vayahveh natan et-pachdo al-col-haggoyim.
'vayetse' means 'and he went out', 'shem-david' means 'the name of David', 'bechol-haaretzot' means 'in all the lands', 'vayahveh' is the vav‑prefixed form of YHVH, which we translate as 'Yahveh', 'natan' means 'gave', 'et-pachdo' means 'his terror' (pachd = terror, fear, with the suffix -o indicating 'his'), 'al-col-haggoyim' means 'upon all the nations' (col = all, ha‑goyim = the nations). The divine name YHVH is rendered as Yahveh according to the given rule.
1CH.15
[1CH.15.1] He made houses for it in the city of David, and prepared a place for the Ark of the Gods, and pitched a tent for it. [§]
va-ya'as-lo ba-tim be-ir David va-yaken makom la-aron ha-elohim va-yet-lo ohel.
'va-ya'as' means 'and he made', 'lo' means 'for it', 'ba-tim' means 'houses', 'be-ir' means 'in the city', 'David' is the name of the city, 'va-yaken' means 'and he prepared', 'makom' means 'a place', 'la-aron' means 'for the Ark', 'ha-elohim' means 'the Gods' (the literal translation of Elohim), 'va-yet' means 'and he pitched', 'lo' again means 'for it', 'ohel' means 'a tent'.
[1CH.15.2] Then David said, not to bear the Ark of the Gods, but the Levites, because of them Yahveh chose to bear the Ark of Yahveh and to serve him forever. [§]
Az amar David lo laset et-aron haElohim ki im haLeviyim ki bam bachar Yahveh laset et-aron Yahveh ulesharto ad olam.
'Az' means 'then', 'amar' means 'said', 'David' is the name David, 'lo' means 'not', 'laset' means 'to carry' or 'to bear', 'et-aron' means 'the Ark', 'haElohim' means 'the Gods', 'ki' means 'because', 'im' means 'but', 'haLeviyim' means 'the Levites', 'ki bam' means 'because of them', 'bachar' means 'chose', 'Yahveh' is the proper name of God, 'lesharto' means 'to serve him', 'ad olam' means 'forever'.
[1CH.15.3] And David gathered all Israel to Jerusalem to bring up the ark of Yahveh to its place which he had prepared. [§]
Vayakhel David et-kol Yisrael el Yerushalem leha'alot et-aron Yahveh el-makomoh asher hechin lo.
'Vayakhel' means 'and he gathered', 'David' is the name David, 'et-kol' means 'all', 'Yisrael' means 'Israel', 'el' means 'to', 'Yerushalem' means 'Jerusalem', 'leha'alot' means 'to bring up', 'et-aron' means 'the ark', 'Yahveh' is the literal translation of YHWH, 'el-makomoh' means 'to its place', 'asher' means 'that', 'hechin' means 'he prepared', 'lo' means 'for it'.
[1CH.15.4] And David gathered the sons of Aaron and the Levites. [§]
Vayeasof David et-bnei Aharon ve-et-halveeyim.
'Vayeasof' means 'and he gathered', 'David' is the name David, 'et' is the direct object marker (not translated), 'bnei' means 'sons of', 'Aharon' is the name Aaron, 've-et' means 'and (the) (object marker)', 'halveeyim' means 'the Levites'. The phrase thus reads: 'And David gathered the sons of Aaron and the Levites.'
[1CH.15.5] The children of Kehat Urial the prince and his brothers one hundred and twenty. S [§]
Libnei Kehat Urial ha sar ve echav meah ve esrim. s
'Libnei' means 'the children of', 'Kehat' is a proper name, 'Urial' is a proper name, 'ha' means 'the', 'sar' means 'prince', 've' means 'and', 'echav' means 'his brothers', 'meah' means 'one hundred', 've' means 'and', 'esrim' means 'twenty', 's' is a Masoretic scribal note.
[1CH.15.6] The sons of Merari the minister and his brothers, two hundred and twenty. [§]
Livnei merari asayah hasar ve'echav mataim ve'esrim.
'Livnei' means 'sons of', 'merari' is a proper name meaning 'Merari', 'asayah' means 'the minister' (a title), 'hasar' also denotes 'the minister' as a definite article, 've'echav' means 'and his brothers', 'mataim' means 'two hundred', and 've'esrim' means 'and twenty'.
[1CH.15.7] The children of Gershom Yoel the prince and his brothers [were] one hundred and thirty. [§]
Livnei Gershom Yoel haSar veechav meah ushloshim.
'Livnei' means 'the children of' or 'sons of', 'Gershom' is a proper name, 'Yoel' is a proper name, 'haSar' means 'the prince' (literally 'the chief' or 'the minister'), 'veechav' means 'and his brothers', 'meah' means 'one hundred', and 'ushloshim' means 'and thirty'.
[1CH.15.8] The sons of Elitzaphan, Shema'ya the prince, and his brothers, two hundred. [§]
Livnei Elitzaphan Shema'yah haSar ve'echav ma'ataim.
'Livnei' means 'the sons of', 'Elitzaphan' is a proper name, 'Shema'yah' is a proper name, 'haSar' means 'the prince', 've'echav' means 'and his brothers', 'ma'ataim' means 'two hundred'.
[1CH.15.9] The sons of Chebron: my God God the chief and his brothers eight. [§]
Livnei Chebron Eliel Hasar veechav shmonim.
'Livnei' means 'sons of', 'Chebron' is a place name, 'Eliel' is a personal name composed of 'El' meaning 'God', the suffix '-i' meaning 'my', and another 'El' meaning 'God', so it literally means 'my God God'; 'Hasar' means 'the chief' or 'the officer', 'veechav' means 'and his brothers', and 'shmonim' means 'eight'.
[1CH.15.10] The children of Strength God, Aminadab the chief, and his brothers, one hundred and twelve. [§]
Livnei Uziel Aminadav haSar ve'echav me'ah u'shenayim asar.
'Livnei' means 'the children of', 'Uziel' means 'Strength God' (Uzi = strength, El = God), 'Aminadav' is a personal name, 'haSar' means 'the chief' or 'the prince', 've'echav' means 'and his brothers', 'me'ah' means 'one hundred', 'u'shenayim asar' means 'and twelve', together indicating the number 112.
[1CH.15.11] And David called to Tzadok and to Evyatar the priests, and to the Levites, to Uriel, Asaya, Yoel, Eliyel, and Amminadab. [§]
Vayikra David leTzadok u leEvyatar hakohanim ve lalavim leUriel Asaya ve Yoel Shemaya ve Eliyel ve Amminadab.
'Vayikra' means 'and called'; 'David' is the personal name David; 'leTzadok' means 'to Tzadok'; 'u' means 'and'; 'leEvyatar' means 'to Evyatar'; 'hakohanim' means 'the priests'; 've' means 'and'; 'lalavim' means 'to the Levites'; 'leUriel' means 'to Uriel'; 'Asaya' is a name meaning 'the Lord will make'; 'Yoel' means 'Yahweh is God'; 'Shemaya' means 'God has heard'; 'Eliyel' means 'My God is God'; 'Amminadab' means 'my people are noble'.
[1CH.15.12] And he said to them, 'You are the heads of the fathers for the Levites, be holy yourselves and your brothers, and you shall lift up the ark of Yahveh the Gods of Israel to the place I have prepared for it.' [§]
Vayomer lahem atem rashai haavot lalaviyim hitkaddeshu atem veacheichem veha'alitem et aron Yahveh Elohei Yisrael el-hachinoti lo.
'Vayomer' means 'And he said'; 'lahem' means 'to them'; 'atem' means 'you (plural)'; 'rashai' means 'heads of'; 'haavot' means 'the fathers'; 'lalaviyim' means 'for the Levites'; 'hitkaddeshu' means 'be holy yourselves'; 'veacheichem' means 'and your brothers'; 'veha'alitem' means 'and you shall bring up/lift up'; 'et' is the direct object marker; 'aron' means 'ark'; 'Yahveh' is the literal translation of the divine name YHWH; 'Elohei' is the construct form of 'Elohim', translated literally as 'the Gods of'; 'Yisrael' means 'Israel'; 'el' means 'to'; 'hachinoti' means 'the place I have prepared'; 'lo' means 'for it'.
[1CH.15.13] Because in the first place you are not, Yahveh our the Gods broke us, because you did not seek him as judgment. [§]
ki le-mabbari'shona lo atem paratz Yahveh Eloheinu banu ki-lo derashnuohu ka-mishpat.
'ki' means 'because', 'le-mabbari'shona' means 'in the first place', 'lo' means 'not', 'atem' means 'you (plural)', 'paratz' means 'broke', 'Yahveh' is the personal name of God, 'Eloheinu' means 'our the Gods' (the literal translation of Elohim as 'the Gods' with a first‑person plural possessive), 'banu' means 'us', 'ki-lo' means 'because not', 'derashnuohu' means 'we sought him', 'ka-mishpat' means 'as judgment'.
[1CH.15.14] And the priests and the Levites sanctified themselves to lift up the Ark of Yahveh the Gods of Israel. [§]
Vayitkaddeshu hakohanim vehalviim lehaalot et Aron Yahveh Elohei Yisrael.
'Vayitkaddeshu' means 'they sanctified (themselves)', 'hakohanim' means 'the priests', 'vehalviim' means 'and the Levites', 'lehaalot' means 'to lift up', 'et' is a direct object marker (not rendered in English), 'Aron' means 'the Ark', 'Yahveh' is the literal translation of the divine name YHWH, 'Elohei' means 'the Gods of', and 'Yisrael' means 'Israel'.
[1CH.15.15] And the sons of the Levites lifted the ark of the Gods as Moses commanded, according to the word of Yahveh, on their shoulders on the poles upon them. [§]
vayissa'u b'nei ha-leviyyim et aron haElohim ka'asher tzivah Moshe kidvar Yahveh biktefam ba-motot aleyhem.
'vayissa'u' means 'and they lifted or carried', 'b'nei' means 'sons of', 'ha-leviyyim' means 'the Levites', 'et' is a direct‑object marker (often left untranslated), 'aron' means 'ark', 'haElohim' means 'the Gods', 'ka'asher' means 'as' or 'that which', 'tzivah' means 'he commanded', 'Moshe' means 'Moses', 'kidvar' means 'according to the word', 'Yahveh' means 'Yahveh' (the divine name YHVH), 'biktefam' means 'on their shoulders', 'ba-motot' means 'on the poles', 'aleyhem' means 'upon them'.
[1CH.15.16] David said to the chiefs of the Levites to appoint their brothers the pipers with instruments of song, harps, lyres and cymbals, making sound to the heights with voice for joy. [§]
Vayomer David le-sarei ha-leviyyim leha'amid et-achehem ha-meshorerim bi-klei-shir nevalim ve-kinorot u-metziltayim mashmiyim le-harim be-kol le-simcha.
'Vayomer' means 'and said', 'David' is the name David, 'le-sarei' means 'to chiefs', 'ha-leviyyim' means 'the Levites', 'leha'amid' means 'to appoint' or 'to set up', 'et-achehem' means 'their brothers', 'ha-meshorerim' means 'the pipers', 'bi-klei-shir' means 'with instruments of song', 'nevalim' means 'harps', 've-kinorot' means 'and lyres', 'u-metziltayim' means 'and cymbals', 'mashmiyim' means 'making sound', 'le-harim' means 'to the heights' or 'to the mountains', 'be-kol' means 'with a voice', 'le-simcha' means 'for joy' or 'for a celebration'.
[1CH.15.17] And the Levites set Heiman son of Yoel, and from his brothers Asaf son of Berachiyahu, Sumin of the sons of Merari, their brothers, and Eitan son of Kushayah. [§]
Vayyaamidu haleviyyim et Heiman ben Yoel u-min echav Asaf ben Berachiyahu Sumin b'nei Merari achihem Eitan ben Kushayah.
'Vayyaamidu' means 'and they set' or 'appointed'; 'haleviyyim' means 'the Levites'; 'et' is the direct object marker; 'Heiman' is a name meaning 'right hand' or 'strength'; 'ben' means 'son of'; 'Yoel' is the name 'Yoel' meaning 'Yahweh is God'; 'u-min' means 'and from'; 'echav' means 'his brothers'; 'Asaf' is a name meaning 'gatherer'; 'Berachiyahu' means 'blessed by Yahweh'; 'Sumin' is a name likely meaning 'to hear' or a variant of 'Simeon'; 'b'nei' means 'the sons of'; 'Merari' is a clan name meaning 'bitter' or 'bitter one'; 'achihem' means 'their brothers'; 'Eitan' means 'strong' or 'steadfast'; 'Kushayah' is a name meaning 'Yahweh is my strength'.
[1CH.15.18] And with them their brothers the second, Zekaryahu son, and Ya'aziel and Shemiramoth and Yiha'el, and Unni Eliyav, and Bnayahu and Ma'aseyah and Matithyah and Eliphelehu and Mikneiyahu, and Oved Edom and Yia'el the gatekeepers. [§]
ve'imahhem acheehem ha-mishnim zekaryahu ben v'ya'aziel v'shemiramoth v'yiha'el ve'uni eliyav u'bnayahu u'ma'aseyah u'matithyah ve'eliphelehu u'mikneiyahu ve'oved edom vi'ya'el ha-sho'arim.
've'imahhem' means 'and with them', 'acheehem' means 'their brothers', 'ha-mishnim' means 'the second (ones)', 'zekaryahu' is a proper name, 'ben' means 'son', 'v'ya'aziel' is a proper name, 'v'shemiramoth' is a proper name, 'v'yiha'el' is a proper name, 've'uni' means 'and Unni', 'eliyav' is a proper name, 'u'bnayahu' is a proper name, 'u'ma'aseyah' is a proper name, 'u'matithyah' is a proper name, 've'eliphelehu' is a proper name, 'u'mikneiyahu' is a proper name, 've'oved' means 'and (the) servant/worker', 'edom' is a proper name referring to a region or people, 'vi'ya'el' is a proper name, 'ha-sho'arim' means 'the gatekeepers'.
[1CH.15.19] And the trumpeters on the right gathered, and Ethan, with two bronze cymbals, to sound. [§]
vehamshor'rim heiman asaf ve'eitan bimtziltayim nechoshet lehashmia.
'vehamshor'rim' means 'and the trumpeters', 'heiman' means 'right (hand side)', 'asaf' means 'gathered' or 'assembled', 've'eitan' means 'and Ethan' (a personal name), 'bimtziltayim' means 'with two cymbals', 'nechoshet' means 'bronze', 'lehashmia' means 'to make heard' or 'to sound'.
[1CH.15.20] And Zecharyah and AzGod and Shmiramoth and YhiGod and Uni and Godab and Maseyah and Benaiah on lyres over the maidens. [§]
Uzekharyah va'aziel ushmiramot vihi'el ve'uni ve'eliyab umaseyah ubenayah binavlim al-alamot.
'U' means 'and', 'Zekharyah' is a personal name meaning 'Yahveh remembers', 'Aziel' contains the divine element 'El' which is translated as 'God', so it becomes 'AzGod'; 'Shmiramot' is a proper name; 'Yhi'el' also contains 'El' and is rendered as 'YhiGod'; 'Uni' is a personal name; 'Eliab' includes 'El' and is rendered as 'Godab'; 'Maseyah' (Maaseyah) means 'works of Yahveh' but is kept as a name; 'Benyah' (Benaiah) means 'Yahveh has built' and is kept as a name; 'binavlim' means 'on lyres' (musical instruments); 'al-alamot' means 'upon the maidens' or 'over the young women'. The divine name element 'El' is consistently translated as 'God' according to the given instruction.
[1CH.15.21] And Matityahu, and Eliplehu, and his cattle, and the red worker, and Yael, and Azazyahu, with harps upon the eighth for conducting. [§]
umatittyahu veeliplehu umikneeyahu veoved edom viyael vaazazyahu bechinorot al-hashminith lenatzeach.
'U' is the conjunction 'and'. 'Matittyahu' (Matityahu) is a personal name meaning 'gift of Yahweh'. 'Ve' is another conjunction 'and'. 'Eliplehu' is a personal name, possibly meaning 'God shall deliver him' (El = God, iple = deliver, hu = him). 'U' again means 'and'. 'Mikneeyahu' is a noun meaning 'his cattle' (miknay = livestock, -yahu = of Yahweh). 'Ve' means 'and'. 'Oved' means 'worker' or 'servant'. 'Edom' is a proper name meaning 'red', referring to the region or ancestor Edom. 'Vi' is a conjunction meaning 'and' (variant of ve). 'Yael' is a personal name meaning 'mountain goat' or 'ibex'. 'Va' is 'and'. 'Azazyahu' (Azaziah) is a personal name meaning 'Yahweh has helped'. 'Bechinorot' means 'with harps' (plural of kinnor). 'Al' means 'upon' or 'on'. 'Hashminith' means 'the eighth' (referring to the eighth [something], perhaps a musical mode). 'Le' is a preposition meaning 'to' or 'for'. 'Natzeach' means 'to conduct' or 'to lead' (often used for musical accompaniment).
[1CH.15.22] And Kenaniah, chief of the Levites, in the burden, will bear the burden, for he understands. [§]
Ukenanyahu sar-ha-leviyyim bemassah yasor bamassah ki mevin hu.
Ukenanyahu is a personal name. 'sar' means 'chief' and 'ha-leviyyim' means 'the Levites', together 'chief of the Levites'. 'be' is a preposition meaning 'in' or 'with', and 'massah' means 'burden' or 'load', so 'bemassah' = 'in the burden'. 'yasor' is a verb meaning 'will bear' or 'will endure'. 'bamassah' repeats the phrase 'in the burden'. 'ki' means 'for'. 'mevin' means 'understands' or 'knows'. 'hu' means 'he'.
[1CH.15.23] and Blessing Gate and God-acquired Gate, the gates of the ark. [§]
Ube-rekhiyah ve-elkana sho'arim la'aron
'U' means 'and'. 'Be-rekhiyah' is a proper name of a gate, literally 'Blessing'. 'Ve' means 'and'. 'Elkana' is another gate name, composed of 'El' which means 'God' and 'kana' meaning 'acquired', so it literally means 'God has acquired'. 'Sho'arim' means 'gates' (plural). 'La'aron' means 'of the ark'.
[1CH.15.24] Shbanyahu, Yoshafat, Netanel, Amashai, Zekharyahu, Benaiah, and Eliezer the priests were blowing trumpets before the Ark of the Gods, and the servant of Edom and Yichiyah were sounding the trumpets to the Ark. [§]
Ushbanyahu veYoshafat uNetanel vaAmashai uZekharyahu uBenayahu veEliezer haCohanim machatzrim bachatzrot lefnei aron haElohim veoved Edom viYichiyah sho'arim laAron.
'Ushbanyahu' means 'Shbanyahu', a personal name prefixed with the conjunction 'and'. 'veYoshafat' means 'and Yoshafat', also a personal name. 'uNetanel' means 'and Netanel', another personal name. 'vaAmashai' means 'and Amashai', a personal name. 'uZekharyahu' means 'and Zekharyahu', a personal name. 'uBenayahu' means 'and Benaiah', a personal name. 'veEliezer' means 'and Eliezer', a personal name. 'haCohanim' translates as 'the priests', a collective title. 'machatzrim' means 'were sounding' or 'blowing', derived from the verb for making a trumpet sound. 'bachatzrot' means 'in the trumpets', indicating the instrument used. 'lefnei' means 'before' or 'in front of'. 'aron' means 'ark', the sacred chest. 'haElohim' translates literally as 'the Gods' (plural) according to the provided rule for Elohim. 'veoved' means 'and the servant', a noun indicating a servant or attendant. 'Edom' is a personal name, here likely a servant named Edom. 'viYichiyah' means 'and Yichiyah', another personal name. 'sho'arim' means 'making a sound' or 'shouting', describing the act of sounding trumpets. 'laAron' means 'to the ark', indicating direction toward the ark.
[1CH.15.25] And it was David and the elders of Israel and the chiefs of the thousands who were going up to bring up the ark of the covenant of Yahveh from the house of Obed-edom with joy. [§]
Vayehi David veziqnei Yisrael ve'sarei ha'alafim ha'holechim le'halot et-aron brit Yahveh min-beit Oved Edom be-simcha.
'Vayehi' means 'and it was', 'David' is the name David, 'veziqnei' means 'and the elders', 'Yisrael' means 'of Israel', 've'sarei' means 'and the chiefs', 'ha'alafim' means 'of the thousands', 'ha'holechim' means 'who went up', 'le'halot' means 'to bring up', 'et-aron' means 'the ark', 'brit' means 'covenant', 'Yahveh' is the literal translation of YHVH, 'min' means 'from', 'beit' means 'the house', 'Oved Edom' is the proper name Obed-edom (the house of Obed-edom), 'be-simcha' means 'with joy'.
[1CH.15.26] And it was by the help of the Gods the Levites who carried the ark of the covenant of Yahveh, and they offered seven bulls and seven oxen. [§]
vayehi beezor haElohim et-halveeyim nos'ei aron brit-Yahveh vayizbchu shivah-parim veshivah eilim.
'vayehi' means 'and it was', 'beezor' means 'by the help of', 'haElohim' means 'the Gods', 'et-halveeyim' means 'the Levites' (object marker), 'nos'ei' means 'carrying' or 'those who carry', 'aron' means 'ark', 'brit-Yahveh' means 'covenant of Yahveh', 'vayizbchu' means 'and they offered', 'shivah-parim' means 'seven bulls', 'veshivah' means 'and seven', 'eilim' means 'oxen'.
[1CH.15.27] And David was wrapped in a mantle of bundle, and all the Levites who carried the ark and the musicians, and Kenaniah the chief of the carriers, the musicians, and over David a priestly apron of cloth. [§]
veDavid mekurbal bimeil butz vechol-halveiyim hanosiem et-haron vehamshorrim uKnan'ya haSar hamassa hamshorrim ve'al-David efod bad.
'veDavid' means 'and David', 'mekurbal' means 'was slaughtered or offered', 'bimeil' means 'in a mantle', 'butz' means 'bundle', 'vechol' means 'and all', 'halveiyim' means 'the Levites', 'hanosiem' means 'who carry', 'et' is the object marker, 'haron' means 'the ark', 'vehamshorrim' means 'and the musicians/singers', 'uKnan'ya' means 'and Kenaniah', 'haSar' means 'the chief', 'hamassa' means 'the bearer or carrier', 'hamshorrim' again means 'the musicians', 've'al-David' means 'over David', 'efod' means 'priestly apron', 'bad' means 'cloth'.
[1CH.15.28] And all Israel lift up the Ark of the covenant of Yahveh with a clamor, and with the sound of a trumpet, and with cymbals, and with stringed instruments, making them heard with lyres and with harps. [§]
Ve-khol Yisrael ma'alim et-aron brit Yahveh be-t'ruah u'vekol shofar u'vechatzotzrot u'vemitsiltayim mashmi'im bin'valim ve-kinorot.
'Ve' means 'and', 'khol' means 'all', 'Yisrael' means 'Israel', 'ma'alim' means 'raise' or 'lift up', 'et' is a direct object marker, 'aron' means 'ark', 'brit' means 'covenant', 'Yahveh' translates the divine name YHVH as instructed, 'be-t'ruah' means 'with a clamor/shout', 'u'vekol' means 'and with all', 'shofar' means 'trumpet', 'u'vechatzotzrot' means 'and with cymbals', 'u'vemitsiltayim' means 'and with stringed instruments', 'mashmi'im' means 'they make heard', 'bin'valim' means 'with lyres', 've-kinorot' means 'and with harps'.
[1CH.15.29] And it came to pass that the ark of covenant of Yahveh came to the city of David; and Michal daughter of Saul looked from the window and saw the king David dancing and laughing, and she despised him in her heart. [§]
Vayehi aron berit Yahveh ba ad-ir David u-Michal bat Shaul nishkefah be'ad hachalon vateré et-hamelech David meraked u-mesachek vatibez lo be-libbah.
'Vayehi' means 'it came to pass', 'aron' means 'ark', 'berit' means 'covenant', 'Yahveh' is the literal translation of the divine name YHWH, 'ba' means 'came', 'ad-ir' means 'to the city', 'David' is the proper name, 'u-Michal' means 'and Michal', 'bat' means 'daughter of', 'Shaul' is the proper name, 'nishkefah' means 'looked' or 'glanced', 'be'ad' means 'at the window', 'hachalon' means 'the window', 'vateré' means 'she saw', 'et-hamelech' means 'the king', 'David' repeats the name, 'meraked' means 'dancing', 'u-mesachek' means 'and laughing', 'vatibez' means 'she despised' or 'held contempt', 'lo' means 'him', 'be-libbah' means 'in her heart'.
1CH.16
[1CH.16.1] And they brought the ark of the Gods and set it in the middle of the tent which David had pitched, and they offered sacrifices and peace offerings before the Gods. [§]
Vayyaviyu et-aron haElohim vayyatzigu oto betoch ha-ohel asher nata-lo David vayyakrivu olot ushalamim lifnei haElohim.
"Vayyaviyu" means "and they brought", "et" is the direct object marker, "aron" means "ark", "haElohim" means "the Gods" (plural of Elohim), "vayyatzigu" means "and they set/displayed", "oto" means "it", "betoch" means "in the middle of", "ha-ohel" means "the tent", "asher" means "that/which", "nata-lo" means "had pitched for him", "David" is the name "David", "vayyakrivu" means "and they offered", "olot" means "sacrifices", "ushalamim" means "and peace offerings", "lifnei" means "before", "haElohim" again means "the Gods".
[1CH.16.2] And David completed the burnt offering and the peace offerings, and he blessed the people in the name of Yahveh. [§]
Vayekhal David meha'alot ha'olah vehashlamim vayvarekh et ha'am beshem Yahveh.
'Vayekhal' means 'and he completed', 'David' is the name David, 'meha'alot' means 'from the offerings', 'ha'olah' means 'the burnt offering', 'vehashlamim' means 'and the peace offerings', 'vayvarekh' means 'and he blessed', 'et ha'am' means 'the people', 'beshem' means 'in the name of', 'Yahveh' is the literal translation of YHVH.
[1CH.16.3] He divided for every man of Israel, from a man to a woman, for each man a portion of bread, an eshpar, and an ashisha. [§]
Vayechalek lekhol ish Yisrael meish veadisha leish kikar lechem veeshpar vaashisha.
'Vayechalek' means 'he divided', 'lekhol' means 'to every', 'ish' means 'man', 'Yisrael' is the name of the people Israel, 'meish' means 'from a man', 'veadisha' means 'and to a woman', 'leish' means 'to each man', 'kikar lechem' literally means 'a portion of bread' (a measured piece of bread), 'veeshpar' means 'and an eshpar' (a specific grain or cake offering), and 'vaashisha' means 'and an ashisha' (another type of offering, perhaps a drink or grain measure).
[1CH.16.4] and gave before the ark Yahveh from the Levites servants and to mention and to give thanks and to praise Yahveh God of Israel. [§]
Vayyiten lifnei aron Yahveh min halviyim meshartim u lehazkir u lehodot u lehallel laYahveh Elohei Yisrael.
'Vayyiten' means 'and gave', 'lifnei' means 'before', 'aron' means 'ark', 'Yahveh' is the divine name YHWH, 'min' means 'from', 'halviyim' means 'the Levites', 'meshartim' means 'servants', 'u' means 'and', 'lehazkir' means 'to mention', 'lehodot' means 'to give thanks', 'lehallel' means 'to praise', 'laYahveh' means 'to Yahveh', 'Elohei' means 'God of', 'Yisrael' means 'Israel'.
[1CH.16.5] Gather the chief and his duplicate, Zachariah, Yeial, the guardians, Vichiel, Mattitya, Eliav, the sons of Yahveh, and the servant Edom, Viyiel, with the stringed instruments and harps; and gather in the double cords the one who makes sound. [§]
asaf ha rosh u-mishnehu zekharia yeial u-shmiramot vichiel u-mattitya ve-eliav u-venayah ve-oved edom vi-yael biklei nevalim u-kinorot ve-asaf ba-metziltayim mashmia.
'asaf' means 'gathered', 'ha rosh' means 'the head', 'u-mishnehu' means 'and his duplicate', 'zekharia' is a personal name meaning 'remembrance of Yahveh', 'yeial' is a name meaning 'Yahveh will strengthen', 'shmiramot' means 'guardians', 'vichiel' is a name meaning 'Yahveh will raise', 'mattitya' is a name meaning 'gift of Yahveh', 've-eliav' means 'and Eliav' (the name meaning 'God is father'), 'u-venayah' means 'and the sons of Yahveh', 've-oved' means 'and servant', 'edom' is a proper name meaning 'red' (also the nation of Edom), 'vi-yael' is a name meaning 'Yahveh will ascend', 'biklei nevalim' means 'in the instruments of harp', 'u-kinorot' means 'and harps', 've-asaf' means 'and gathered', 'ba-metziltayim' means 'in the double cords', 'mashmia' means 'he who makes sound'.
[1CH.16.6] And Benaiah and Yachaziel the priests always in the courtyards before the Ark of the Covenant of the Gods. [§]
Uvenayah veYachaziel hakohanim bachatzotzrot tamid lifnei aron berit haElohim.
'Uvenayah' means 'and Benaiah', 'veYachaziel' means 'and Yachaziel', 'hakohanim' means 'the priests', 'bachatzotzrot' means 'in the courtyards', 'tamid' means 'always', 'lifnei' means 'before' or 'in front of', 'aron' means 'ark', 'berit' means 'covenant', 'haElohim' means 'the Gods' (literal translation of Elohim).
[1CH.16.7] On that day David gave first thanks to Yahveh by the hand of Asaph and his brothers. [§]
Baiyom ha-hu az nathan David barosh lehodot laYahveh be-yad Asaf ve-echav.
'Baiyom' means 'on the day', 'ha-hu' means 'that', 'az' means 'then', 'nathan' means 'gave', 'David' is the proper name David, 'barosh' means 'first' or 'in the beginning', 'lehodot' means 'to give thanks/praise', 'laYahveh' means 'to Yahveh' (the name YHVH), 'be-yad' means 'by the hand of', 'Asaf' is the proper name Asaph, and 've-echav' means 'and his brothers'.
[1CH.16.8] Give thanks to Yahveh, call by his name, declare his wonders among the peoples. [§]
Hodu laYahveh kru bismo hodiu baamim alilotav.
'Hodu' means 'give thanks', 'laYahveh' means 'to Yahveh', 'kru' means 'call', 'bismo' means 'by his name', 'hodiu' means 'declare', 'baamim' means 'among the peoples', 'alilotav' means 'his wonders'.
[1CH.16.9] Sing to him, make music to him, speak among all his wonders. [§]
Shiru lo zammeru-lo sichu b'chol niflaotav.
'Shiru' means 'sing', 'lo' means 'to him', 'zammeru' means 'make a melody' or 'play music', the hyphenated '-lo' again means 'to him', 'sichu' means 'speak' or 'make a noise', 'b'chol' means 'in all' or 'among all', 'niflaotav' means 'his wonders' or 'his marvels'.
[1CH.16.10] Exalt yourselves in his holy name, the heart of those who seek Yahveh will rejoice. [§]
Hithalleloo be-shem kadsheho yismah lev mevaq'shei Yahveh.
'Hithalleloo' means 'exalt yourselves', 'be-shem' means 'in the name of', 'kadsheho' means 'his holy (one)', 'yismah' means 'will rejoice', 'lev' means 'heart', 'mevaq'shei' means 'those who seek', 'Yahveh' is the literal translation of the divine name YHVH.
[1CH.16.11] Seek Yahveh and his strength; seek his face continually. [§]
Dirshu Yahveh ve'uzo bakshu fanav tamid.
'Dirshu' means 'Seek' (imperative plural), 'Yahveh' is the literal translation of the divine name YHVH, 've'uzo' means 'and his strength', 'bakshu' means 'Seek' (imperative plural), 'fanav' means 'his face', and 'tamid' means 'continually' or 'always'.
[1CH.16.12] Remember Yahveh's wonders, which Yahveh made, Yahveh's signs and the judgments of Yahveh's mouth. [§]
Zikru niflotav asher asah mof'tav u-mishpetei-pihu.
'Zikru' means 'remember', 'niflotav' means 'his wonders', 'asher' means 'which', 'asah' means 'he made', 'mof'tav' means 'his signs', 'u' means 'and', 'mishpetei' means 'the judgments', 'pihu' means 'of his mouth'. When the pronoun refers to God, it is rendered as the literal name Yahveh.
[1CH.16.13] The offspring of Israel his servant, the children of Jacob his chosen. [§]
Zera Yisrael avdo b'nei Yaakov bechiro.
'Zera' means 'seed' or 'offspring', 'Yisrael' means 'Israel', 'avdo' means 'his servant', 'b'nei' means 'the children of', 'Yaakov' means 'Jacob', 'bechiro' means 'his chosen' (i.e., the chosen ones).
[1CH.16.14] He is Yahveh, our the Gods, in all the earth his judgments. [§]
Hu Yahveh Eloheinu b'chol ha'aretz mishpatai.
'Hu' means 'He', 'Yahveh' is the literal translation of YHVH, 'Eloheinu' means 'our the Gods' (Elohim is rendered as 'the Gods' per the given rule, with the possessive suffix indicating 'our'), 'b'chol' means 'in all', 'ha'aretz' means 'the earth', and 'mishpatai' means 'his judgments'. The phrase thus states that He is Yahveh, our the Gods, in all the earth his judgments.
[1CH.16.15] Remember forever his covenant, a word he commanded to a thousand generations. [§]
Zikru leolam berito davar tzivah leelef dor.
'Zikru' means 'Remember', 'leolam' means 'forever', 'berito' means 'his covenant', 'davar' means 'a word', 'tzivah' means 'he commanded', 'leelef' means 'to a thousand', 'dor' means 'generations'.
[1CH.16.16] who made a covenant with Abraham and his oath to Isaac. [§]
Asher karat et Abraham ushvuato leYitzhak.
'Asher' means 'who' or 'that', 'karat' means 'made a covenant' (from the verb to cut or bind), 'et' is the direct object marker indicating the person with whom the covenant is made, 'Abraham' is the name of the patriarch, 'ushvuato' means 'and his oath' (shvuah = oath, -o = his), 'leYitzhak' means 'to Isaac' (the preposition le- indicating direction or purpose).
[1CH.16.17] Yahveh established it for Jacob as a law, for Israel an everlasting covenant. [§]
Vayya'amideha leYa'akov lechok leYisrael berit olam.
'Vayya'amideha' means 'and He set it', with 'He' referring to Yahveh; 'leYa'akov' means 'for Jacob'; 'lechok' means 'as a statute or law'; 'leYisrael' means 'for Israel'; 'berit' means 'covenant'; 'olam' means 'everlasting'.
[1CH.16.18] to say, 'I will give you the land of Canaan as a strip of your inheritance.' [§]
Le'emor lecha eten eretz Kena'an chevel nachalatchem.
'Le'emor' means 'to say', 'lecha' means 'to you', 'eten' means 'I will give', 'eretz' means 'land', 'Kena'an' is the proper name Canaan, 'chevel' means 'a cord' or 'a strip', 'nachalatchem' means 'your inheritance'. The phrase 'chevel nachalatchem' is an idiom where a measuring cord denotes a measured portion, so it conveys 'as a measured portion of your inheritance'.
[1CH.16.19] When you become a dead number, as few, and dwell in it. [§]
Bihyotkhem metei mispar kimat vegarim bah.
'Bihyotkhem' means 'when you become' or 'by your being', 'metei' means 'dead' (plural), 'mispar' means 'number', 'kimat' means 'as few', 'vegarim' means 'and dwellers' or 'and those who reside', 'bah' means 'in it'.
[1CH.16.20] And they walked from nation to nation, and from kingdom to another people. [§]
vayithalkhu migoy el-goy u-mi-mamlakah el am acher.
'vayithalkhu' means 'and they walked', 'migoy' means 'from a nation', 'el-goy' means 'to a nation', 'u-mi-mamlakah' means 'and from a kingdom', 'el' means 'to', 'am' means 'people', 'acher' means 'other' or 'another'.
[1CH.16.21] Yahveh did not allow a man to oppress them, and Yahveh rebuked the kings against them. [§]
Lo hinniach leish leashkam vayochach aleihem melachim.
'Lo' means 'not'. 'Hinniach' is a verb meaning 'did not permit' or 'did not allow'. 'Leish' means 'to a man' or 'by a man'. 'Leashkam' is the noun 'oppression' with a masculine plural suffix, meaning 'their oppression' or 'to oppress them'. 'Vayochach' is a conjunction plus verb meaning 'and he rebuked' or 'and he corrected'. 'Aleihhem' means 'against them' or 'upon them'. 'Melachim' means 'kings'. The pronoun 'he' in the verbs is understood to refer to Yahveh, the God of Israel.
[1CH.16.22] Do not touch my anointed and my prophets; do not do evil. [§]
Al-tiggu bi-mshichai u-bi-nvi'ai al-tarei.
'Al' means 'do not', 'tiggu' means 'you (plural) touch', 'bi-mshichai' means 'in my anointed', 'u-bi-nvi'ai' means 'and in my prophets', the second 'Al' again means 'do not', and 'tarei' means 'you (plural) do evil' or 'act wickedly'.
[1CH.16.23] Sing to Yahveh, all the earth; proclaim day by day his salvation. [§]
Shiru laYahveh kol haaretz basru miyom el yom yeshuto.
'Shiru' means 'sing' in the plural imperative. 'laYahveh' means 'to Yahveh', the literal translation of the divine name YHVH. 'kol haaretz' means 'all the earth'. 'basru' is formed from the preposition 'ba-' meaning 'with' and the verb stem 'sru' meaning 'proclaim' or 'announce', so it conveys 'with proclamation' or simply 'proclaim'. 'miyom el yom' means 'from day to day', i.e., 'day after day' or 'daily'. 'yeshuto' means 'his salvation', with the suffix '-o' indicating possession.
[1CH.16.24] Report among the nations the glory of Yahveh, in all the peoples his wonders. [§]
Sappiru bagoyim et kevodo bechol haamim niflotav.
'Sappiru' means 'report' or 'tell', 'bagoyim' means 'among the nations', 'et' is the direct object marker, 'kevodo' means 'the glory of Him' (referring to Yahveh), 'bechol' means 'in all', 'haamim' means 'the peoples', and 'niflotav' means 'his wonders' (the wonders of Yahveh).
[1CH.16.25] Because great is Yahveh and greatly praised, and he is awesome over all the Gods. [§]
Ki gadol Yahveh u-mehulal meod ve-nora hu al kol elohim.
'Ki' means 'because', 'gadol' means 'great', 'Yahveh' is the literal name of God, 'u-mehulal' means 'and praised', 'meod' means 'very' or 'exceedingly', 've-nora' means 'and awesome' (terrible in the sense of awe), 'hu' means 'he', 'al kol' means 'over all', 'elohim' means 'the Gods' (plural).
[1CH.16.26] For all the Gods of the nations are vanities, and Yahveh made the heavens. [§]
Ki kol-elohei ha-amim elilim veYahveh shamayim asah.
'Ki' means 'for', 'kol' means 'all', 'elohei' means 'the Gods', 'ha-amim' means 'of the nations', 'elilim' means 'vanities' (false gods), 'veYahveh' means 'and Yahveh', 'shamayim' means 'heavens', 'asah' means 'made'.
[1CH.16.27] Honor and splendor before him, strength and delight in his place. [§]
Hod vehadar lefanav oz vechedva bimkomo.
'Hod' means 'honor', 've' means 'and', 'hadar' means 'splendor', 'lefanav' means 'before him', 'oz' means 'strength', 've' again means 'and', 'chedva' means 'delight', 'bimkomo' means 'in his place'.
[1CH.16.28] Bring to Yahveh the families of the nations; bring to Yahveh glory and strength. [§]
Havu laYahveh mishpachot amim havu laYahveh kavod vaoz.
"Havu" means "bring", "laYahveh" means "to Yahveh" (the literal translation of YHVH), "mishpachot" means "families" or "offspring", "amim" means "nations" or "peoples", the second "havu" repeats the command "bring", the second "laYahveh" repeats "to Yahveh", "kavod" means "glory", and "vaoz" means "and strength".
[1CH.16.29] Bring to Yahveh the honor of his name; bring an offering and come before him; bow down to Yahveh in the holy assembly. [§]
Havu l'Yahveh kavod shmo, se'u mincha u'vo'u lefanav, hishtachu l'Yahveh behadarat qodesh.
'Havu' means 'bring' or 'offer'; 'l'Yahveh' means 'to Yahveh' (the proper name of God); 'kavod' means 'honor' or 'glory'; 'shmo' means 'his name'; 'se'u' means 'lift up' or 'bring'; 'mincha' means 'offering' (a grain offering); 'u'vo'u' means 'and come'; 'lefanav' means 'before him'; 'hishtachu' means 'bow down' or 'prostrate yourselves'; 'behadarat qodesh' means 'in the holy assembly' (the sacred gathering of worship).
[1CH.16.30] Exalted before Him, all the earth also will be established; the world shall not be shaken. [§]
chilū mil'fanav kol-haaretz af-tikkon tevel bal-timmot.
'chilū' means 'exalted' or 'lofty', 'mil'fanav' means 'before Him', 'kol-haaretz' means 'all the earth', 'af-tikkon' means 'also will be established', 'tevel' means 'the world', 'bal-timmot' means 'shall not be shaken'.
[1CH.16.31] Let the heavens rejoice, and the earth be glad, and the nations say, Yahveh reigns. [§]
Yismachu hashamayim ve-tagel haaretz ve-yomru ba-goyim Yahveh malakh.
"Yismachu" means "let rejoice", "hashamayim" means "the heavens", "ve-tagel" means "and be glad", "haaretz" means "the earth", "ve-yomru" means "and say", "ba-goyim" means "among the nations", "Yahveh" is the literal translation of YHVH, "malakh" means "reigns".
[1CH.16.32] The sea shall thunder, and its fullness shall quake, the field, and all that is in it. [§]
Yir'am hayam u-melo'o ya'aletz ha-sade v'kol asher bo.
'Yir'am' means 'shall thunder' or 'shall quake'; 'hayam' means 'the sea'; 'u-melo'o' means 'and its fullness' (melo = fullness, o = his); 'ya'aletz' means 'shall quake' or 'shall be shaken'; 'ha-sade' means 'the field'; 'v'kol' means 'and all'; 'asher' means 'that which'; 'bo' means 'in it'.
[1CH.16.33] Then the trees of the forest will rejoice before Yahveh, for he has come to judge the earth. [§]
Az yerannenu atsei hayaar milifnei Yahveh ki ba lishpot et haaretz.
'Az' means 'then', 'yerannenu' means 'they will rejoice', 'atse'i' means 'trees of', 'hayaar' means 'the forest', 'milifnei' means 'before', 'Yahveh' is the literal translation of YHVH, 'ki' means 'because' or 'for', 'ba' means 'has come', 'lishpot' means 'to judge', 'et' is a direct object marker, 'haaretz' means 'the earth'.
[1CH.16.34] Give thanks to Yahveh, for He is good, for his love endures forever. [§]
Hodu laYahveh ki tov ki leolam chasdo.
'Hodu' means 'give thanks', 'laYahveh' means 'to Yahveh', 'ki' means 'because' or 'for', 'tov' means 'good', 'leolam' means 'forever', 'chasdo' means 'his lovingkindness' or 'his graciousness'.
[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 your holy name, to praise in your praise. [§]
ve-imru hoshieinu Elohei Yisheinu ve-kavtseinu ve-hatzilenu min-hagoyim le-hodot le-shem kadshecha le-hishtabach bi-tehilatecha.
've-imru' means 'and say', 'hoshieinu' means 'save us', 'Elohei' is the construct form of 'Elohim' meaning 'the Gods', 'Yisheinu' means 'of our salvation', 've-kavtseinu' means 'and gather us', 've-hatzilenu' means 'and deliver us', 'min-hagoyim' means 'from the nations', 'le-hodot' means 'to give thanks', 'le-shem' means 'to the name', 'kadshecha' means 'your holy', 'le-hishtabach' means 'to praise', 'bi-tehilatecha' means 'in your praise'.
[1CH.16.36] Blessed Yahveh, the God of Israel, from the everlasting and until the everlasting, and all the people said, Amen, and praised Yahveh. [§]
Baruch Yahveh Elohei Yisrael min haolam vead haolam vayomru kol haam amen vehalel laYahveh.
'Baruch' means 'Blessed', 'Yahveh' is the literal rendering of YHVH, 'Elohei' means 'the God of', 'Yisrael' means 'Israel', 'min haolam' means 'from the world/everlasting', 'vead haolam' means 'and until the world/everlasting', 'vayomru' means 'they said', 'kol haam' means 'all the people', 'amen' means 'so be it', 'vehalel' means 'and (they) praised', 'laYahveh' means 'to Yahveh'.
[1CH.16.37] And he left there before the Ark of the covenant of Yahveh for Asaph and his brothers to serve before the Ark always for the word of the day day by day. [§]
Vayazav sham lifnei Aron berit Yahveh le Asaph u le Chav le sharit lifnei haAron tamid lidvar yom beyomo.
'Vayazav' means 'and he left', 'sham' means 'there', 'lifnei' means 'before' or 'in front of', 'Aron' means 'the Ark', 'berit' means 'covenant', 'Yahveh' is the literal translation of the divine name YHVH, 'le Asaph' means 'for Asaph', 'u le Chav' means 'and for his brothers', 'le sharit' means 'to serve', 'lifnei haAron' repeats 'before the Ark', 'tamid' means 'always' or 'continually', 'lidvar yom' means 'for the word of the day', 'beyomo' means 'day by day'.
[1CH.16.38] And Oved Edom and his brothers sixty and eight, and Oved Edom son of Yedithun and a charge to the gatekeepers. [§]
veoved Edom vaacheihem shishim ushmona veoved Edom ben-yedithun vechosa leshoarim.
'veoved' means 'and Oved', a personal name; 'Edom' is the name of a person or clan; 'vaacheihem' means 'and his brothers'; 'shishim' means 'sixty'; 'ushmona' means 'and eight' (together sixty‑eight); the second 'veoved Edom' repeats the name 'and Oved Edom'; 'ben-yedithun' means 'son of Yedithun', a patronymic; 'vechosa' means 'and a charge' or 'and a duty'; 'leshoarim' means 'to the gatekeepers' (the officials who guard the gates).
[1CH.16.39] And Tsadok the priest and his brothers the priests before the sanctuary of Yahveh in the high place that is in Gibeon. [§]
ve-et Tsadok hakohen ve-echav hakohanim lifnei mishkan Yahveh babamah asher begivon.
've-et' means 'and', 'Tsadok' is a personal name meaning 'righteous', 'hakohen' means 'the priest', 've-echav' means 'and his brothers', 'hakohanim' means 'the priests', 'lifnei' means 'before', 'mishkan' means 'the sanctuary' or 'tabernacle', 'Yahveh' is the literal translation of the divine name YHWH, 'babamah' means 'the high place', 'asher' means 'that', and 'begivon' means 'in Gibeon'.
[1CH.16.40] To bring up offerings to Yahveh on the altar of the burnt offering always in the morning and in the evening and for all that is written in the law of Yahveh which He commanded concerning Israel. [§]
Leha'alot olot laYahveh al mizbach haolah tamid laboker velaarev ulekhol hakatuv beTorat Yahveh asher tzivah al Yisrael.
'Leha'alot' means 'to bring up', 'olot' means 'offerings', 'laYahveh' means 'to Yahveh' (the name YHVH rendered as Yahveh), 'al' means 'on', 'mizbach' means 'altar', 'haolah' means 'the burnt offering', 'tamid' means 'always', 'laboker' means 'in the morning', 'velaarev' means 'and in the evening', 'ulekhol' means 'and for all', 'hakatuv' means 'that which is written', 'beTorat' means 'in the law of', 'Yahveh' again is the divine name, 'asher' means 'which', 'tzivah' means 'He commanded', 'al' means 'concerning', 'Yisrael' means 'Israel'.
[1CH.16.41] And with them Heiman, and their knowledge, and the rest of the clarified ones who were engraved in names, to give thanks to Yahveh, because his lovingkindness endures forever. [§]
Ve'immahhem Heiman vi-yidutun u'shar habrurim asher nikbu beshemot lehodot laYahveh ki le'olam chasdo.
'Ve'immahhem' means 'and with them', 'Heiman' is a proper name, 'vi-yidutun' means 'and their knowledge', 'u'shar habrurim' means 'and the rest of the clarified ones', 'asher' means 'who', 'nikbu' means 'were engraved', 'beshemot' means 'in names', 'lehodot' means 'to give thanks', 'laYahveh' means 'to Yahveh' (the divine name YHVH rendered as Yahveh), 'ki' means 'because', 'le'olam' means 'forever', and 'chasdo' means 'his lovingkindness'.
[1CH.16.42] and with them Heiman and Yduton the trumpets and two choirs to make heard and vessels of song the Gods and the sons of Yduton to the gate. [§]
veimahhem heyman viyduton chatzozrot umetziltayim lemeshimim veklei shir haElohim ubnei yeduton lashaar.
've' is the conjunction meaning 'and' or 'with'; 'imahhem' means 'with them'; 'heyman' is a proper name likely meaning 'right hand'; 'vi' is another conjunction meaning 'and'; 'yduton' is a noun meaning 'hand' or a clan name; 'chatzozrot' means 'trumpets' or 'horns'; 'umeztiltayim' means 'and two choirs'; 'lemashimim' means 'to make heard' or 'for hearing'; 'veklei' means 'and vessels'; 'shir' means 'song'; 'haElohim' is the definite form of 'Elohim', which according to the given rules translates as 'the Gods'; 'ubnei' means 'and the sons of'; 'yeduton' repeats the clan name; 'lashaar' means 'to the gate'.
[1CH.16.43] All the people went each to his house, and David went about to bless his house. [§]
Vayeilechu kol haam ish leveito vayissov David levarech et beito.
'Vayeilechu' means 'and they went', 'kol' means 'all', 'haam' means 'the people', 'ish' means 'each' or 'man', 'leveito' means 'to his house', 'vayissov' means 'and he went around' or 'went about', 'David' is the proper name David, 'levarech' means 'to bless', 'et' is a marker of the direct object, 'beito' means 'his house'.
1CH.17
[1CH.17.1] And it happened as David sat in his house, and David said to Nathan the prophet, Behold, I am sitting in the house of the cedars, and the Ark of the covenant of Yahveh is under the boards. [§]
Vayehi ka'asher yashav David bebetó vayomer David el-Natan ha-navi hineh anochi yoshev bebeit ha'arazim ve'aron berit Yahveh tachat yeriyot.
'Vayehi' means 'and it happened', 'ka'asher' means 'as', 'yashav' means 'sat', 'David' is the name David, 'bebetó' means 'in his house', 'vayomer' means 'and said', 'el-Natan' means 'to Nathan', 'ha-navi' means 'the prophet', 'hineh' means 'behold', 'anochi' means 'I', 'yoshev' means 'am sitting', 'bebeit ha'arazim' means 'in the house of the cedars', 've'aron' means 'and the ark', 'berit Yahveh' translates the divine name YHWH literally as 'Yahveh' and means 'covenant of Yahveh', 'tachat' means 'under', 'yeriyot' means 'the boards' (or planks). The divine name YHWH is rendered as 'Yahveh' following the specified literal translation rule.
[1CH.17.2] And Nathan said to David, Do all that is in your heart, for the Gods are with you. [§]
Vayomer Nathan el-David kol asher bilvavcha ase ki haElohim imach.
'Vayomer' means 'and said', 'Nathan' is the name Nathan, 'el-David' means 'to David', 'kol' means 'all' or 'everything', 'asher' means 'that which', 'bilvavcha' means 'in your heart' (with 'bilvav' = 'in the heart' and '-cha' = 'your'), 'ase' means 'do' (imperative), 'ki' means 'because' or 'for', 'haElohim' means 'the Gods' (the word Elohim rendered literally as 'the Gods'), 'imach' means 'with you' (with 'im' = 'with' and '-ach' = 'you').
[1CH.17.3] And it was in that night, and there was the word of the Gods to Nathan, saying. [§]
Vayehi balaila hahu vayhi dvar Elohim el-Natan lemor.
'Vayehi' means 'and it was' or 'and it happened', 'balaila' means 'in the night', 'hahu' means 'that' (referring to the night), 'vayhi' repeats 'and it was', 'dvar' means 'word', 'Elohim' means 'the Gods' (as instructed), 'el-' means 'to' or 'unto', 'Natan' is the proper name Nathan, and 'lemor' means 'to say' or 'saying'.
[1CH.17.4] Go and say to David my servant, thus says Yahveh, you shall not build for me the house to dwell in. [§]
Lech veamarta el-David avdi ko amar Yahveh lo atah tivneh li habbayit lashavet.
'Lech' means 'go', 'veamarta' means 'and you shall say', 'el-David' means 'to David', 'avdi' means 'my servant', 'ko' means 'thus', 'amar' means 'says', 'Yahveh' is the literal translation of YHWH, 'lo' means 'not', 'atah' means 'you', 'tivne' means 'will build', 'li' means 'for me', 'habbayit' means 'the house', 'lashavet' means 'to dwell'. The phrase 'thus says Yahveh' indicates a divine command.
[1CH.17.5] Because I have not dwelt in a house from the day I brought Israel up to this day, and I have been moving from tent to tent and from dwelling to dwelling. [§]
Ki lo yashavti bebayit min hayom asher he'aleiti et Yisrael ad hayom hazeh va'ehyeh me'ohél el ohel u-mimishkan.
'Ki' means 'because', 'lo' means 'not', 'yashavti' means 'I dwelt', 'bebayit' means 'in a house', 'min' means 'from', 'hayom' means 'the day', 'asher' means 'that', 'he'aleiti' means 'I brought up', 'et' is a particle marking the direct object, 'Yisrael' means 'Israel', 'ad' means 'until', 'hayom' means 'the day', 'hazeh' means 'this', 'va'ehyeh' means 'and I have been', 'me'ohél' means 'from tent', 'el' means 'to', 'ohel' means 'tent', 'u-' means 'and', 'mimishkan' means 'from dwelling'.
[1CH.17.6] In all that I have walked through all Israel, the matter I spoke to one of the judges of Israel whom I commanded to tend my people, saying, 'Why have you not built for me a house of cedars?' [§]
Bekhol asher hit'halkti bekhol Yisrael haDavar dibarti et achad shofthei Yisrael asher tziviti lir'ot et ami le'emor lama lo b'nitem li beit arazim.
'Bekhol' means 'in all' or 'through all', 'asher' means 'that' or 'which', 'hit'halkti' means 'I have walked' or 'I have gone about', 'Yisrael' means 'Israel', 'haDavar' means 'the matter' or 'the word', 'dibarti' means 'I spoke', 'et' is a grammatical marker for the direct object, 'achad' means 'one', 'shofthei' means 'judges of', 'tziviti' means 'I commanded', 'lir'ot' means 'to shepherd' or 'to tend', 'ami' means 'my people', 'le'emor' means 'to say', 'lama' means 'why', 'lo' means 'not', 'b'nitem' means 'you built', 'li' means 'for me', 'beit' means 'house', and 'arazim' means 'cedars'.
[1CH.17.7] And now thus you shall say to my servant David: Thus says Yahveh of hosts, I have taken you from the flock, from behind the sheep, to become a leader over my people Israel. [§]
ve'atah koh to'amar le'avdi leDavid koh amar Yahveh Tzevaot ani lekhachtikha min-hanavah min-acharei hatson lihyot nagid al ami Yisrael.
've'atah' means 'and now', 'koh' means 'thus', 'to'amar' means 'you shall say', 'le'avdi' means 'to my servant', 'leDavid' means 'to David', the second 'koh' repeats 'thus', 'amar' means 'says', 'Yahveh' is the literal translation of the divine name YHWH, 'Tzevaot' means 'hosts' (as in Yahveh of hosts), 'ani' means 'I', 'lekhachtikha' means 'have taken you', 'min-hanavah' means 'from the flock', 'min-acharei' means 'from behind', 'hatson' means 'the sheep', 'lihyot' means 'to become', 'nagid' means 'leader' or 'commander', 'al' means 'over', 'ami' means 'my people', and 'Yisrael' means 'Israel'.
[1CH.17.8] And I will be with you in all that you go, and I will cut off all your enemies before you, and I will make for you a name like the great ones on the earth. [§]
Va'ehyeh imkha bekhol asher halakhta va'achrit et-kol oyeveikha mipanekha ve'asiti lekha shem kesheshem ha'g'dolim asher ba'aretz.
'Va'ehyeh' means 'and I will be', 'imkha' means 'with you', 'bekhol' means 'in all', 'asher' means 'that/which', 'halakhta' means 'you go/walk', 'va'achrit' means 'and I will cut off', 'et-kol' means 'all', 'oyveikha' means 'your enemies', 'mipanekha' means 'before you', 've'asiti' means 'and I will make/do', 'lekha' means 'for you', 'shem' means 'a name', 'kesheshem' means 'like the name of', 'ha'g'dolim' means 'the great ones', 'asher' means 'who/that', 'ba'aretz' means 'in the earth'.
[1CH.17.9] And I will set a place for my people Israel and cause it to be planted, and it will dwell beneath it, and it shall not be cut off any longer, and the sons of iniquity shall not add to its corruption as in the first. [§]
ve-samti makom le-ammi Yisrael u-nta'tihu ve-shachan tachtav ve-lo yirgaz od ve-lo yosifu b'nei avlah levaloto ka-asher ba-rishonah.
've-samti' means 'and I will set', 'makom' means 'a place', 'le-ammi' means 'for my people', 'Yisrael' means 'Israel', 'u-nta'tihu' means 'and I will cause it to be planted', 've-shachan' means 'and it will dwell', 'tachtav' means 'under it', 've-lo' means 'and not', 'yirgaz' means 'be cut off', 'od' means 'anymore', 've-lo' again means 'and not', 'yosifu' means 'they will add', 'b'nei avlah' means 'sons of iniquity', 'levaloto' means 'to corrupt it', 'ka-asher' means 'as', 'ba-rishonah' means 'the first'.
[1CH.17.10] For the days that I appointed judges over my people Israel and I humbled all your enemies and I told you and a house shall be built for you Yahveh. [§]
Ulemiyamim asher tziviti shoftim al-ammi Yisrael vehikhnati et kol oyevecha va'agid lakh u'bayit yivne lekha Yahveh.
'Ulemiyamim' means 'for the days', 'asher' means 'that/which', 'tziviti' means 'I commanded/appointed', 'shoftim' means 'judges', 'al-ammi' means 'over my people', 'Yisrael' means 'Israel', 'vehikhnati' means 'and I humbled', 'et' is the direct object marker, 'kol' means 'all', 'oyevecha' means 'your enemies', 'va'agid' means 'and I told', 'lakh' means 'to you', 'u'bayit' means 'and a house', 'yivne' means 'shall be built', 'lekha' means 'for you', 'Yahveh' is the literal translation of the divine name YHVH.
[1CH.17.11] And it shall be when you have filled your days to go with your fathers, and I will raise your seed after you, who shall be from your sons, and I will prepare his kingdom. [§]
vehayah ki-malu yamekha lalekhet im avotekha vahaqimoti et zar'acha acharikha asher yihyeh mibaneikha vahaqenoti et malchuto
'vehayah' means 'and it shall be', 'ki' means 'when', 'malu' means 'you have filled', 'yamekha' means 'your days', 'lalekhet' means 'to go', 'im' means 'with', 'avotekha' means 'your fathers', 'vahaqimoti' means 'and I will raise', 'et' is the direct‑object marker (no direct English translation), 'zar'acha' means 'your seed', 'acharikha' means 'after you', 'asher' means 'who/that', 'yihyeh' means 'shall be', 'mibaneikha' means 'from your sons', 'vahaqenoti' means 'and I will prepare', 'et' again the direct‑object marker, 'malchuto' means 'his kingdom'.
[1CH.17.12] He will build for me a house and I will set his throne forever. [§]
Hu yivne li bayit vechonanti et kise'o ad olam.
'Hu' means 'he', 'yivne' means 'will build', 'li' means 'for me', 'bayit' means 'a house', 've' is a conjunction meaning 'and', 'chonanti' means 'I will set' or 'I will establish', 'et' is a direct object marker, 'kise'o' means 'his throne' (kise = throne, o = his), 'ad' means 'until' or 'to', 'olam' means 'eternity' or 'forever'.
[1CH.17.13] I will be to him as a father, and he will be to me as a son, and my kindness will not be taken away from him as I have removed from what was before you. [§]
Ani ehyeh-lo le'av ve'hu yihyeh-li levven vechasdi lo-asir me'immo ka'ashar hasiroti me'ashar haya lefanekha.
'Ani' means 'I', 'ehyeh' means 'will be', 'lo' means 'to him', 'le'av' means 'as a father', 've'hu' means 'and he', 'yihyeh' means 'will be', 'li' means 'to me', 'levven' means 'as a son', 'vechasdi' means 'and my kindness', 'lo-asir' means 'will not be taken away', 'me'immo' means 'from him', 'ka'ashar' means 'as', 'hasiroti' means 'I removed', 'me'ashar' means 'from the place which was', 'haya' means 'was', 'lefanekha' means 'before you'.
[1CH.17.14] And I will cause him to stand in my house and in my kingdom forever, and his throne will be firm forever. [§]
vehaamadtihu beveiti uvemalkhuti ad haolam vekiseho yihye nachon ad olam.
'vehaamadtihu' means 'and I will cause him to stand', 'beveiti' means 'in my house', 'uvemalkhuti' means 'and in my kingdom', 'ad' means 'until' or 'forever', 'haolam' means 'the age' or 'everlasting', 'vekiseho' means 'and his throne', 'yihye' means 'will be', 'nachon' means 'firm' or 'established', 'ad olam' again means 'forever'.
[1CH.17.15] As with all these words and with all this vision, so Nathan spoke to David. [§]
kechol haddevarim haeleh ukechol hechazon hazeh ken diber Natan el-David.
'kechol' means 'as all', 'haddevarim' means 'the words', 'haeleh' means 'these', 'ukechol' means 'and as all', 'hechazon' means 'the vision', 'hazeh' means 'this', 'ken' means 'so', 'diber' means 'spoke', 'Natan' is the name 'Nathan', 'el-David' means 'to David'.
[1CH.17.16] And the king David came and sat before Yahveh and said, "Who am I? Yahveh the Gods. And who is my house? Because you have brought me to eternity." [§]
vayyavo ha-melekh David vayyeshev lifnei Yahveh vayomer mi-ani Yahveh Elohim umi beiti ki havoti ad-halom.
'vayyavo' means 'and he came', 'ha-melekh' means 'the king', 'David' is the personal name, 'vayyeshev' means 'and he sat', 'lifnei' means 'before', 'Yahveh' is the transliteration of YHVH and is rendered as the name Yahveh, 'vayomer' means 'and he said', 'mi-ani' means 'who am I', the second 'Yahveh' again refers to the divine name rendered as Yahveh, 'Elohim' means 'the Gods' and is translated as the Gods (plural), 'umi' means 'and who', 'beiti' means 'my house', 'ki' means 'because', 'havoti' means 'you have brought me', and 'ad-halom' means 'to eternity' or 'forever'.
[1CH.17.17] And you made this small in your eyes the Gods and you spoke about the house of your servant from afar and you saw me as the law of man the ascent Yahveh the Gods. [§]
vatiktan zot beeynecha Elohim vatedaber al-beit-avdecha lemerachok urei'tani ke-tor haadam ha-maala Yahveh Elohim.
'vatiktan' means 'and you made small', 'zot' means 'this', 'beeynecha' means 'in your eyes', 'Elohim' means 'the Gods', 'vatedaber' means 'and you spoke', 'al-beit-avdecha' means 'about the house of your servant', 'lemerachok' means 'from afar', 'urei'tani' means 'and you saw me', 'ke-tor' means 'as the law', 'haadam' means 'of man', 'ha-maala' means 'the ascent', 'Yahveh' is the literal rendering of YHVH, and 'Elohim' again means 'the Gods'.
[1CH.17.18] What more will David add to you to honor your servant, and you know your servant. [§]
Mah-yosif od David elekha lekhavod et-avadekha ve-atah et-avadkha yadata.
'Mah' means 'what', 'yosif' means 'will add', 'od' means 'more', 'David' is the name David, 'elekha' means 'to you' (addressed to God), 'lekhavod' means 'to honor', 'et-avadekha' means 'your servant', 've-atah' means 'and you', 'et-avadkha' means 'your servant' (repeated), 'yadata' means 'you know'. The phrase 'what more will David add to you' is an idiom meaning 'what further can David do for you', i.e., to bring honor to your servant, and the final clause emphasizes God's awareness of his servant.
[1CH.17.19] Yahveh, because of your servant and your heart, you have done this great thing to proclaim all the great things. [§]
Yahveh ba'avur avdeka u'klevka asita et kol-haggedulah hazot lehodia et-kol-hagdullot.
'Yahveh' is the literal translation of the divine name YHVH. 'ba'avur' means 'for' or 'because of'. 'avdeka' means 'your servant' (masc. singular, second person). 'u'klevka' (from 've' + 'klevka') means 'and your heart' or 'your whole inner being'. 'asita' means 'you have made' or 'you have done'. 'et' is the direct‑object marker. 'kol-haggedulah' means 'all the greatness' or 'the whole great thing'. 'hazot' means 'this'. 'lehodia' means 'to proclaim' or 'to make known'. 'et-kol-hagdullot' means 'the whole great things' (plural).
[1CH.17.20] Yahveh, there is none like you, and there are no the Gods besides you, concerning all that we have heard in our ears. [§]
Yahveh ein kamokha ve'ein elohim zulatekha bekhol asher-shamanu be'ozneinu.
'Yahveh' is the literal rendering of YHVH; 'ein' means 'there is not' or 'none'; 'kamokha' means 'like you'; 've'ein' means 'and none'; 'elohim' is translated as 'the Gods' (plural); 'zulatekha' means 'besides you' or 'other than you'; 'bekhol' means 'in all' or 'concerning all'; 'asher' means 'that which'; 'shamanu' means 'we have heard'; 'be'ozneinu' means 'in our ears'.
[1CH.17.21] And who is like your people Israel, a single nation in the earth, that the Gods walked to redeem for a people, to give you a name of greatness and awe, to drive out because of your people whom you saved from Egypt, the nations. [§]
Umi ke'amka Yisrael goy ehad baaretz asher halach haElohim lifdot lo am lasum lecha shem gedulot ve noraot le'garesh mifnei amka asher padita mimitzrayim goyim.
'Umi' means 'and who', 'ke'amka' means 'like your people', 'Yisrael' means 'Israel', 'goy' means 'nation', 'ehad' means 'one' or 'single', 'baaretz' means 'in the earth', 'asher' means 'that', 'halach' means 'walked', 'haElohim' means 'the Gods', 'lifdot' means 'to redeem', 'lo' means 'for him', 'am' means 'people', 'lasum' means 'to give', 'lecha' means 'to you', 'shem' means 'name', 'gedulot' means 'greatness', 've' means 'and', 'noraot' means 'awe', 'le'garesh' means 'to drive out', 'mifnei' means 'because of', 'amka' means 'your people', 'asher' means 'who', 'padita' means 'you saved', 'mimitzrayim' means 'from Egypt', 'goyim' means 'nations'.
[1CH.17.22] And you will give your people Israel to you as a people forever, and you Yahveh were to them the Gods. [§]
vattiten et ammecha yisrael lecha leam ad olam veatah Yahveh hayita lahem le elohim.
'vattiten' means 'and you will give', 'et' is the direct object marker, 'ammecha' means 'your people', 'yisrael' means 'Israel', 'lecha' means 'to you', 'leam' means 'to a people', 'ad olam' means 'forever', 'veatah' means 'and you', 'Yahveh' is the literal rendering of YHVH, 'hayita' means 'you were', 'lahem' means 'to them', 'le elohim' means 'as the Gods' (plural).
[1CH.17.23] Now Yahveh, the word which you spoke concerning your servant and concerning his house shall stand forever, and do as you spoke. [§]
veatta Yahveh hadavar asher dibarta al avdeka veal beito yeamen ad olam vaaseh kaasher dibarta.
'veatta' means 'now', 'Yahveh' is the literal translation of the divine name YHVH, 'hadavar' means 'the word', 'asher' means 'which', 'dibarta' means 'you spoke', 'al' means 'concerning', 'avdeka' means 'your servant', 'veal' means 'and concerning', 'beito' means 'his house', 'yeamen' means 'shall stand', 'ad' means 'until', 'olam' means 'forever', 'vaaseh' means 'and do', 'kaasher' means 'as which', and the final 'dibarta' repeats 'you spoke'.
[1CH.17.24] and may it be confirmed and may your name be magnified forever, saying: Yahveh of hosts, God of Israel, the Gods to Israel, and the house of David your servant is steadfast before you. [§]
veye'amen ve'yigdal shimkha ad olam le'emor Yahveh Tzevaot Elohei Yisrael Elohim leYisrael u'veit David avdekha nachon lefanekha.
'veye'amen' means 'and may it be confirmed', 've'yigdal' means 'and may it be magnified', 'shimkha' means 'your name', 'ad olam' means 'forever', 'le'emor' means 'to say', 'Yahveh' is the literal rendering of the Tetragrammaton YHVH, 'Tzevaot' means 'hosts', 'Elohei' is the construct form of 'El' meaning 'God of', 'Yisrael' means 'Israel', 'Elohim' is the plural form meaning 'the Gods', 'leYisrael' means 'to Israel', 'u'veit' means 'and the house of', 'David' is the name David, 'avdekha' means 'your servant', 'nachon' means 'firm' or 'steadfast', and 'lefanekha' means 'before you'.
[1CH.17.25] Because you are my God, you have turned the ear of your servant to build him a house; therefore your servant found the opportunity to pray before you. [§]
Ki atah Elohai galita et-oz'n avdecha le'vnot lo bayit al-ken matza avdecha lehitpalel lefanekha.
'Ki' means 'because', 'atah' means 'you', 'Elohai' means 'my God', 'galita' means 'you have turned', 'et-oz'n' means 'the ear', 'avdecha' means 'your servant', 'le'vnot' means 'to build', 'lo' means 'for him', 'bayit' means 'a house', 'al-ken' means 'therefore', 'matza' means 'found' or 'found the opportunity', 'avdecha' again means 'your servant', 'lehitpalel' means 'to pray', 'lefanekha' means 'before you'.
[1CH.17.26] Now Yahveh, you are the Gods, and you have spoken concerning this good servant of yours. [§]
veatah Yahveh attah-hu haelohim vatedaber al avdeka hatova hazot.
'veatah' means 'and now', 'Yahveh' is the literal rendering of YHWH, 'attah-hu' means 'you are he', 'haelohim' means 'the Gods', 'vatedaber' means 'you have spoken', 'al' means 'concerning', 'avdeka' means 'your servant', 'hatova' means 'the good', 'hazot' means 'this'. The phrase combines the name Yahveh with the title the Gods, reflecting the Hebrew wording, and the verse states that Yahveh declares something about this good servant.
[1CH.17.27] And now you have pledged to bless the house of your servant, to be forever before you, because you are Yahveh, you have blessed and are blessed forever. [§]
ve'atah ho'alta le'barekh et beit avdekha liheyot le'olam lefanekha ki-atah Yahveh berakhta u-mevorkh le'olam.
've'atah' means 'and now', 'ho'alta' (from the root alah) means 'you have pledged' or 'you have promised', 'le'barekh' means 'to bless', 'et' is the accusative marker, 'beit avdekha' means 'the house of your servant', 'liheyot' means 'to be', 'le'olam' means 'forever', 'lefanekha' means 'before you', 'ki' means 'because', 'atah' means 'you', 'Yahveh' is the literal translation of the tetragrammaton YHVH, 'berakhta' means 'you have blessed', and 'u-mevorkh le'olam' means 'and blessed forever'.
1CH.18
[1CH.18.1] And it happened after this, and David struck the Philistines and subdued them, and he took Gat and its daughters from the hand of the Philistines. [§]
Va-yehi acharei-ken, va-yach David et-Philistim, va-yakhnie'em, va-yikach et-Gat u-venoteha miyad Philistim.
'Va-yehi' means 'and it happened', 'acharei-ken' means 'after this', 'va-yach' means 'and struck', 'David' is the name David, 'et' is the direct object marker, 'Philistim' means 'the Philistines', 'va-yakhnie'em' means 'and subdued them', 'va-yikach' means 'and he took', 'et' again marks the object, 'Gat' is the name of a city, 'u-venoteha' means 'and its daughters' (referring to the inhabitants), 'miyad' means 'from the hand of', 'Philistim' again means 'the Philistines'.
[1CH.18.2] He struck Moab and Moab became servants to David, carriers of tribute. [§]
Vayach et Moab vayihyu Moab avadim leDavid nos'ei mincha.
'Vayach' means 'he struck', 'et' is a marker of the direct object (not translated), 'Moab' is the name of the nation, 'vayihyu' means 'they became', the second 'Moab' repeats the name, 'avadim' means 'servants' or 'slaves', 'leDavid' means 'to David' (indicating belonging), 'nos'ei' means 'carriers of' (those who bear), and 'mincha' means 'offering' or 'tribute'.
[1CH.18.3] And David struck Hadadezer king of Zobah with a staff when he went to raise his hand over the River Perat. [§]
vayyach David et Hadadezer melekh Tzova chamatah belekhto lehatseiv yado bin har Perat.
'vayyach' means 'and he struck', 'David' is the name David, 'et' is the direct object marker (no meaning in English), 'Hadadezer' is a personal name meaning 'the brave one of the mighty', 'melek' means 'king', 'Tzova' is the name of the kingdom Zobah, 'chamatah' means 'with a staff' or 'with a rod', 'belekhto' means 'when he went' or 'as he was walking', 'lehatseiv' means 'to raise' or 'to set up', 'yado' means 'his hand', 'bin' is a contraction of 'be' (in) and 'naḥar' (river), and 'Perat' is the name of a river. The sentence therefore describes David striking King Hadadezer of Zobah with a staff while he was walking to raise his hand over the River Perat.
[1CH.18.4] David captured from him a thousand chariots and seven thousand horsemen, and twenty thousand foot soldiers; then David mustered all the chariots, and one hundred chariots remained. [§]
Vayilkod David mimenu elef rechev veshivat alafim parashim veesrim elef ish ragli vayeka David et-kol-harechev vayoter mimenu mea rechav.
'Vayilkod' means 'captured' (verb), 'David' is the proper name David, 'mimenu' means 'from him', 'elef' means 'a thousand', 'rechev' means 'chariot', 'veshivat' means 'and seven', 'alafim' means 'thousands', 'parashim' means 'cavalry' (literally 'horsemen'), 'veesrim' means 'and twenty', 'elef' again 'thousand', 'ish' means 'man' but in this context 'soldier', 'ragli' means 'of foot' i.e., infantry, 'vayeka' means 'and he gathered/mustered', 'et' is the direct object marker, 'kol' means 'all', 'harechev' means 'the chariots', 'vayoter' means 'remained', 'mimenu' again 'from them', 'mea' means 'one hundred', 'rechav' means 'chariot'.
[1CH.18.5] And Aram Darmeseq came to help Hadad, king of Zobah, and David struck in Aram twenty-two thousand men. [§]
Vayyavo Aram Darmeseq la'azor lahadad ezar melech Tzova vayach David baAram esrim ushnayim elef ish.
'Vayyavo' means 'and he came', 'Aram' is the name of the region Aram, 'Darmeseq' is a proper name (likely a city or leader), 'la'azor' means 'to help', 'lahadad' means 'for Hadad' (a deity or person), 'ezar' is a variant of 'Ezra' meaning 'help' or a personal name, 'melech' means 'king', 'Tzova' is the name of the kingdom Zobah, 'vayach' means 'and struck', 'David' is the proper name David, 'baAram' means 'in Aram', 'esrim' means 'twenty', 'ushnayim' means 'and two' (together 'twenty-two'), 'elef' means 'thousand', and 'ish' means 'men' or 'people'.
[1CH.18.6] And David placed [himself] in Aram Damascus, and Aram became to David servants bearing tribute, and Yahveh saved David in all that he walked. [§]
Vayyasem David baAram DarmeSek vayhi Aram leDavid avadim nosei mincha vay-yosha Yahveh leDavid bekhol asher halach.
'Vayyasem' means 'and he placed', 'David' is the name David, 'baAram' means 'in Aram', 'DarmeSek' means 'Damascus' (the city of Damascus), 'vayhi' means 'and it was', 'Aram' is the region Aram, 'leDavid' means 'to David', 'avadim' means 'servants', 'nosei' means 'bearers of', 'mincha' means 'offering' or 'tribute', 'vay-yosha' means 'and (the LORD) saved', 'Yahveh' is the literal translation of YHWH, 'leDavid' means 'for David', 'bekhol' means 'in all', 'asher' means 'that which', 'halach' means 'he walked' or 'he went'.
[1CH.18.7] David took the gold shields that were on the servants of Hadad'azer and brought them to Jerusalem. [§]
vayikach David et shiltey ha-zahav asher hayu al avdei Hadad'azer vayeviyem Yerushalem.
'vayikach' means 'and he took', 'David' is the name David, 'et' is the direct object marker, 'shiltey' means 'shields of', 'ha-zahav' means 'the gold', 'asher' means 'that/which', 'hayu' means 'were', 'al' means 'on', 'avdei' means 'the servants of', 'Hadad'azer' is the name of a foreign ruler, 'vayeviyem' means 'and he brought them', 'Yerushalem' means 'Jerusalem'.
[1CH.18.8] And from the furnace and the forge of the cities of Hadad-ezer David took a great amount of bronze; in it Solomon made the sea of bronze, the pillars, and the bronze utensils. [§]
Umittibchat umikkun arei hadad-ezer laqach David nechoshet raba meod ba'ah asah Shlomo et yam hanachoshet ve'et haamudim ve'et klei hanachoshet.
'Ummittibchat' means 'and from the furnace', 'umikkun' means 'and from the forge', 'arei' means 'the cities of', 'hadad-ezer' is a proper name meaning 'Hadad of the help', 'laqach' means 'took', 'David' means 'David', 'nechoshet' means 'bronze', 'raba meod' means 'very great', 'ba'ah' means 'in it', 'asah' means 'made', 'Shlomo' means 'Solomon', 'et' is the direct object marker, 'yam' means 'sea', 'hanachoshet' means 'the bronze', 've'et' means 'and also', 'haamudim' means 'the pillars', 've'et' again means 'and also', 'klei' means 'the utensils', 'hanachoshet' again means 'the bronze'.
[1CH.18.9] And he heard To'u king of Hamat because David struck the whole host of Hadadezer king of Zobah. [§]
vayishma to'u melek chamat ki hikka David et kol cheil hadad'azer melek tzova.
'vayishma' means 'and he heard', 'to'u' is a proper name (a person), 'melek' means 'king', 'chamat' means 'of Hamat', 'ki' means 'because', 'hikka' means 'he struck', 'David' is the name David, 'et' is the direct object marker, 'kol' means 'all' or 'the whole', 'cheil' means 'host' or 'army', 'hadad'azer' is the name Hadadezer, 'melek' again means 'king', and 'tzova' means 'of Zobah'.
[1CH.18.10] And he sent his son Hadoram to King David to ask him for peace and to bless him concerning that he fought against Hadad-Ezer and struck him, because a man of wars was deceitful, he was Hadad-Ezer, and all the gold, silver, and copper vessels. [§]
Vayishlach et Hadoram-bno el haMelekh David liShoal lo leShalom uLeBarcho al asher nilcham baHadadEzer vayakkehu ki ish milchamot toU hayah HadadEzer vechol klei zahav vaKesef uNchoshet.
'Vayishlach' means 'and he sent', 'et' is the direct object marker, 'Hadoram' is a personal name meaning 'splendor', 'bno' means 'his son', 'el' means 'to', 'haMelekh' means 'the king', 'David' is the name of the king, 'liShoal' means 'to ask', 'lo' means 'him', 'leShalom' means 'for peace', 'uLeBarcho' means 'and to bless him', 'al' means 'concerning', 'asher' means 'that which', 'nilcham' means 'he fought', 'baHadadEzer' means 'against Hadad-Ezer' (a name meaning 'Hadad is help'), 'vayakkehu' means 'and he struck him', 'ki' means 'because', 'ish' means 'a man', 'milchamot' means 'of wars', 'toU' means 'was deceitful', 'hayah' means 'was', 'HadadEzer' repeats the name, 'vechol' means 'and all', 'klei' means 'vessels', 'zahav' means 'gold', 'vaKesef' means 'and silver', 'uNchoshet' means 'and copper'.
[1CH.18.11] Also the king David dedicated them to Yahveh with the silver and gold which he took from all the nations from Edom and Moab and the sons of Ammon and the Philistines and from Amalek. [§]
Gam-otam hikdish ha-melekh David la-Yahveh im ha-ksesef ve-ha-zahav asher nasa mi-kol ha-goyim me-Edom u-mimoav u-mi-bnei Ammon u-mi-Philistim u-me-Amalek.
'Gam' means 'also', 'otam' means 'them', 'hikdish' means 'he dedicated', 'ha-melekh' means 'the king', 'David' is the name of the king, 'la-Yahveh' means 'to Yahveh' (the literal translation of YHVH), 'im' means 'with', 'ha-ksesef' means 'the silver', 've' means 'and', 'ha-zahav' means 'the gold', 'asher' means 'which', 'nasa' means 'he took' or 'brought', 'mi' means 'from', 'kol' means 'all', 'ha-goyim' means 'the nations', 'me-Edom' means 'from Edom', 'u-mimoav' means 'and from Moab', 'u-mi-bnei Ammon' means 'and from the sons of Ammon', 'u-mi-Philistim' means 'and from the Philistines', 'u-me-Amalek' means 'and from Amalek'.
[1CH.18.12] And Avshai son of Tzruyah struck Edom in the Valley of Salt, eighty thousand. [§]
ve-Avshai ben Tzruyah hi-ka et Edom be-Gey ha-Melach shmoneh asar aleph.
've-' means 'and', 'Avshai' is a personal name, 'ben' means 'son of', 'Tzruyah' is a personal name, 'hi-ka' means 'struck', 'et' is a grammatical marker for the direct object (not translated), 'Edom' is a nation name, 'be-Gey' means 'in the valley', 'ha-Melach' means 'the salty' or 'the salt' referring to a place name 'Valley of Salt', 'shmoneh' means 'eight', 'asar' means 'ten', and 'aleph' means 'thousand'; together 'shmoneh asar aleph' denotes the number eighty thousand.
[1CH.18.13] And he placed officials in Edom and all Edom were servants to David, and Yahveh saved David in all that he walked. [§]
Vayyasem beEdom Netsivim vayihyu kol-Edom avadim leDavid vayosha Yahveh et-David bechol asher halach.
'Vayyasem' means 'and he placed', 'beEdom' means 'in Edom', 'Netsivim' means 'officials' or 'overseers', 'vayihyu' means 'and they became', 'kol-Edom' means 'all Edom', 'avadim' means 'servants', 'leDavid' means 'to David' or 'for David', 'vayosha' means 'and saved', 'Yahveh' is the literal translation of the divine name YHWH, 'et-David' indicates the object 'David', 'bechol' means 'in all' or 'throughout', 'asher' means 'that' or 'which', 'halach' means 'he walked' or 'he went'.
[1CH.18.14] David reigned over all Israel and he did justice and righteousness for all his people. [§]
Vayimlokh David al kol Yisrael vayhi oseh mishpat uzedakah lekhol amo.
'Vayimlokh' means 'and reigned', 'David' is the name David, 'al' means 'over', 'kol' means 'all', 'Yisrael' means 'Israel', 'vayhi' means 'and he was' used here as a conjunction 'and', 'oseh' means 'doing' or 'the one who does', 'mishpat' means 'justice', 'uzedakah' means 'and righteousness', 'lekhol' means 'to all', 'amo' means 'his people'. The sentence states that David ruled over the whole nation of Israel and practiced justice and righteousness toward his entire people.
[1CH.18.15] And Yoav son of Tzeruya was over the army, and Yehoshafat son of Achilud was the recorder. [§]
veYoav ben Tzeruya al hatzeva veYehoshafat ben Achilud mazkiir.
'veYoav' means 'and Yoav', 'ben' means 'son of', 'Tzeruya' is a proper name, 'al' means 'over' or 'in charge of', 'hatzeva' means 'the army', 'veYehoshafat' means 'and Yehoshafat', 'Achilud' is a proper name, 'mazkiir' means 'recorder' or 'memorialist'.
[1CH.18.16] And Tzadok son of Achituv and Abimelech son of Evyatar priests and Shavsha scribe. [§]
ve-tzadok ben-achituv ve-abimelech ben-evyatar kohanim ve-shavsha sofer.
've' means 'and', 'tzadok' is a proper name meaning 'righteous', 'ben' means 'son', 'achituv' is a personal name, 'abimelech' is a name meaning 'my father is king', 'evyatar' is a personal name, 'kohanim' means 'priests', 'shavsha' is a personal name, 'sofer' means 'scribe'.
[1CH.18.17] and Benaiah son of Jehoiada, the Cherethite and the Pelethite, and the firstborn sons of David at the king's side. [§]
u'venayah ben-yehoiada al-hakreti vehapletiti u'venei-david harishonim le-yad hamelekh.
'u'venayah' means 'and Benaiah', 'ben-yehoiada' means 'son of Jehoiada', 'al-hakreti' means 'the Cherethite' (literally 'over the Cherethite'), 'vehapletiti' means 'and the Pelethite', 'u'venei-david' means 'and the sons of David', 'harishonim' means 'the firstborn', 'le-yad' means 'to the hand of' i.e., 'at the side of', 'hamelekh' means 'the king'.
1CH.19
[1CH.19.1] After this, Nachash the king of the Ammonites died, and his son reigned after him. [§]
vayehi acharei-ken vayamat nachash melekh benei-amon vayimlokh beno tachtav.
'vayehi' means 'and it happened', 'acharei-ken' means 'after this', 'vayamat' means 'and (he) died', 'nachash' is a personal name, 'melech' means 'king', 'benei-amon' means 'sons of Ammon' (the Ammonite people), 'vayimlokh' means 'and (he) reigned', 'beno' means 'his son', 'tachtav' means 'after him' indicating succession.
[1CH.19.2] And David said, I will show kindness to Chanun son of Nachash because his father had shown kindness to me; and David sent messengers to comfort him concerning his father, and the servants of David came to the land of the sons of Ammon to Chanun to comfort him. [§]
Vayomer David e'eseh-chesed im Chanun ben Nachash ki-asa aviv immi chesed vayishlach David malachim le-nachamo al-aviv vayavo'u avdei David el eretz Bnei Ammon el Chanun le-nachamo.
'Vayomer' means 'and said', 'David' is the name David, 'e'eseh' means 'I will do', 'chesed' means 'kindness' or 'lovingkindness', 'im' means 'with' or 'to', 'Chanun' is a personal name, 'ben' means 'son of', 'Nachash' is a personal name meaning 'snake', 'ki' means 'because', 'asa' means 'he did' or 'he showed', 'aviv' means 'his father', 'immi' means 'with me', another 'chesed' repeats 'kindness', 'vayishlach' means 'and he sent', 'malachim' means 'messengers' or 'angels', 'le-nachamo' means 'to comfort him', 'al-aviv' means 'concerning his father', 'vayavo'u' means 'and they came', 'avdei' means 'the servants of', 'el' means 'to' or 'toward', 'eretz' means 'land', 'Bnei' means 'sons of', 'Ammon' is a place name, the second 'el Chanun' repeats the destination, and the final 'le-nachamo' again means 'to comfort him'.
[1CH.19.3] And the princes of the children of Ammon said to Hanun, the one who honors your father David in your eyes, because he sent you a word of comfort; is it not for the purpose of investigating, overturning and subduing the land that his servants came to you. [§]
Vayyomru sarei b'nei amon lechanun hamekhabed david et avikha be'einecha ki shalach lekha menachamim halo ba'avur lachkor ve'lahofk uleragel ha'aretz ba'u avadav eilecha.
'Vayyomru' means 'and they said', 'sarei' means 'princes', 'b'nei amon' means 'of the children of Ammon', 'lechanun' means 'to Hanun', 'hamekhabed' means 'the one who honors', 'david' is the name David, 'et avikha' means 'your father', 'be'einecha' means 'in your eyes', 'ki shalach' means 'because he sent', 'lekha' means 'to you', 'menachamim' means 'comforters' or 'words of consolation', 'halo' means 'is it not', 'ba'avur' means 'for the purpose of', 'lachkor' means 'to investigate', 've'lahofk' means 'and to overturn', 'uleragel' means 'and to subdue', 'ha'aretz' means 'the land', 'ba'u' means 'they came', 'avadav' means 'his servants', 'eilecha' means 'to you'.
[1CH.19.4] And Chanun took the servants of David, shaved them, cut off their beards halfway to the scalp, and sent them away. [§]
Vayikach Chanun et avdey David vayegallehem vayikhrat et madvehem bachatsi ad hamiphsaha vayeshallethem.
'Vayikach' means 'and he took', 'Chanun' is a proper name meaning 'gracious', 'et' is a direct object marker, 'avdey' means 'the servants of', 'David' is the king's name, 'vayegallehem' means 'and he shaved them', 'vayikhrat' means 'and he cut off', 'et' again marks the object, 'madvehem' means 'their beards', 'bachatsi' means 'in the middle' or 'halfway', 'ad' means 'to', 'hamiphsaha' means 'the scalp', 'vayeshallethem' means 'and he sent them away'.
[1CH.19.5] And they went and reported to David about the men, and he sent to meet them because the men were very sick, and the king said, 'Rest in your illness until your old age grows white and you will return.' [§]
Vayelechu vayagidu leDavid al ha-anashim vayishlach likratam ki hayu ha-anashim nichlamim meod vayomer ha-melekh shvu birecho ad asher yetzmach zekankhem ve-shavtem.
'Vayelechu' means 'and they went'; 'vayagidu' means 'and they reported'; 'leDavid' means 'to David'; 'al' means 'concerning' or 'about'; 'ha-anashim' means 'the men'; 'vayishlach' means 'and he sent'; 'likratam' means 'to meet them'; 'ki' means 'because'; 'hayu' means 'they were'; second 'ha-anashim' repeats 'the men'; 'nichlamim' means 'sick' or 'stricken' (a state of severe illness); 'meod' means 'very'; 'vayomer' means 'and he said'; 'ha-melekh' means 'the king'; 'shvu' means 'rest' or 'stay'; 'birecho' literally 'in his disease/illness'; 'ad' means 'until'; 'asher' means 'that which'; 'yetzemach' means 'will become white' or 'will grow white' (used here to indicate the whitening of old age); 'zekankhem' means 'your old age' (literally 'your aging'); 've-shavtem' means 'and you will return'.
[1CH.19.6] And the children of Ammon saw that they had fled before David, and Hanun sent the children of Ammon a thousand measures of silver to hire for them from Aram, the two rivers, and from Aram supplies and a garrison, chariots and horsemen. [§]
va-yir'u b'nei amon ki hitba'ashu im-David va-yishlach chanun u-b'nei amon eleph kikar-kesef li'sichor lahem min-Aram naharayim u-min-Aram ma'acha u-mitzova rechev u-parashim.
'va-yir\'u' means 'and they saw'; 'b'nei' means 'the children of'; 'amon' means 'Ammon'; 'ki' means 'because' or 'that'; 'hitba\'ashu' means 'they fled' (reflexive of to flee); 'im-David' means 'with David'; 'va-yishlach' means 'and he sent'; 'chanun' is a personal name, Hanun; 'u-b'nei' means 'and the children of'; 'amon' again means 'Ammon'; 'eleph' means 'a thousand'; 'kikar-kesef' means 'measures (or talents) of silver'; 'li\'sichor' means 'to hire'; 'lahem' means 'for them'; 'min-Aram' means 'from Aram'; 'naharayim' means 'the two rivers'; 'u-min-Aram' means 'and from Aram'; 'ma\'acha' means 'supplies' or 'provisions'; 'u-mitzova' means 'and a garrison/guard'; 'rechev' means 'chariot'; 'u-parashim' means 'and horsemen'.
[1CH.19.7] And they hired for them two and thirty thousand chariots and also the king Maachah and his people, and they came and they camped before Meidba, and the sons of Ammon were gathered from their towns and they came to battle. [§]
Va-yiskru lahem shenayim u-shloshim elef rechev ve-et melekh Maacha ve-et ammo va-yavo'u va-yachanu lifnei Meidba u-bnei Ammon ne'esfu me-areihem va-yavo'u lamilchamah.
'Va' means 'and', 'yiskru' means 'they hired', 'lahem' means 'for them', 'shenayim' means 'two', 'u-shloshim' means 'and thirty', 'elef' means 'thousand', 'rechev' means 'chariots', 've-et' is a conjunction meaning 'and also', 'melek' means 'king', 'Maacha' is a proper name (king Maachah), 've-et' again means 'and also', 'ammo' means 'his people' (the king's people), 'va-yavo\'u' means 'and they came', 'va-yachanu' means 'and they camped', 'lifnei' means 'before', 'Meidba' is a place name, 'u-bnei' means 'and the sons (descendants) of', 'Ammon' is a nation, 'ne\'esfu' means 'were gathered', 'me-areihem' means 'from their towns', 'va-yavo\'u' again means 'and they came', 'lamilchamah' means 'to battle'.
[1CH.19.8] And David heard and sent Joab and all the mighty men. [§]
Vayishma David vayishlach et- Yoav ve'et kol tzava haggiborim.
'Vayishma' means 'and he heard', 'David' is the name David, 'vayishlach' means 'and he sent', 'et' is the direct‑object marker often left untranslated, 'Yoav' is the name Joab, 've'et' means 'and the' (the conjunction and the same direct‑object marker), 'kol' means 'all', 'tzava' means 'army' or 'host', and 'haggiborim' means 'the mighty ones' (the mighty men).
[1CH.19.9] And the sons of Ammon went out and arranged war at the city gate, and the kings who came alone in the field. [§]
Vayetzu b'nei Ammon vayaar'chu milchamah petach ha'ir vehamelachim asher-bau levadam basadeh.
'Vayetzu' means 'and went out', 'b'nei' means 'the sons of', 'Ammon' is the name of the people, 'vayaar'chu' means 'and they arranged', 'milchamah' means 'war', 'petach' means 'gate', 'ha'ir' means 'of the city', 'veha' means 'and the', 'melachim' means 'kings', 'asher' means 'who', 'bau' means 'came', 'levadam' means 'by themselves/alone', 'basadeh' means 'in the field'.
[1CH.19.10] And Yoav saw that the face of the war was toward him front and back, and he chose from all the young men in Israel and arranged to meet Aram. [§]
Vayar Yoav ki hayetah pnei ha-milchamah elav panim ve'achor vayivchar mikol bachur bYisrael vayaaroch likraat Aram.
'Vayar' means 'and he saw', 'Yoav' is a personal name, 'ki' means 'that', 'hayetah' means 'was', 'pnei' means 'the face of', 'ha-milchamah' means 'the war', 'elav' means 'to him', 'panim' means 'front', 've'achor' means 'and back', 'vayivchar' means 'and he chose', 'mikol' means 'from all', 'bachur' means 'young men', 'bYisrael' means 'in Israel', 'vayaaroch' means 'and he prepared/arranged', 'likraat' means 'to meet', 'Aram' is a proper name referring to a people or region.
[1CH.19.11] And the rest of the people he placed in the hand of Avshai his brother, and they prepared to meet the sons of Ammon. [§]
ve'et yeter ha'am nathan be-yad Avshai achiv vay'arechu likro'et b'nei Ammon.
've'et' means 'and the (object marker)', 'yeter' means 'remainder' or 'rest', 'ha'am' means 'the people', 'nathan' means 'gave' or 'placed', 'be-yad' means 'in the hand of' or 'under the control of', 'Avshai' is a proper name, 'achiv' means 'his brother', 'vay'arechu' means 'and they arranged' or 'prepared', 'likro'et' means 'for a meeting' or 'to meet', 'b'nei' means 'sons of' or 'children of', 'Ammon' refers to the nation of Ammon.
[1CH.19.12] And he said, 'If you will be stronger than me, Aram, and become for me a salvation, surely if the sons of Ammon will be stronger than you, I will save you.' [§]
Vayomer im-techezek mimeni aram vehayita li litshua so-im b'nei ammon yechezku mimecha vehoshaticha.
'Vayomer' means 'and he said', 'im' means 'if', 'techezek' means 'you will be strong', 'mimeni' means 'against me' or 'from me', 'Aram' is the name of a people, 'vehayita' means 'and you will be', 'li' means 'to me' or 'for me', 'litshua' means 'for salvation', 'so-im' combines 'so' meaning 'surely' and 'im' meaning 'if', 'b'nei' means 'the sons of', 'Ammon' is the name of a people, 'yechezku' means 'they will be strong', 'mimecha' means 'against you' or 'from you', 'vehoshaticha' means 'and I will save you'.
[1CH.19.13] Be strong and we shall be strengthened for our people and for the city of our God, and Yahveh the Good in his eyes will do. [§]
Chazak ve-nitchazka be'ad amenu uve'ad arei Eloheinu veYahveh ha-tov be'eynav ya'aseh.
'Chazak' means 'be strong', 've-nitchazka' means 'and we shall be strengthened', 'be'ad' means 'for the sake of', 'amenu' means 'our people', 'uve'ad' means 'and for the sake of', 'arei' means 'the city of', 'Eloheinu' means 'our God', 'veYahveh' means 'and Yahveh', 'ha-tov' means 'the Good', 'be'eynav' means 'in his eyes', 'ya'aseh' means 'will do'.
[1CH.19.14] And Joab and the people who were with him before Aram to the war fled from before him. [§]
vayigash Yoav vehaam asher immo lifnei Aram lamilchamah vayanusu mipaneiv.
'vayigash' means 'and he approached', 'Yoav' is a personal name, 'vehaam' means 'and the people', 'asher immo' means 'who were with him', 'lifnei' means 'before' or 'in front of', 'Aram' is a proper name of a region, 'lamilchamah' means 'to war' or 'for battle', 'vayanusu' means 'and they fled', 'mipaneiv' means 'from before him' or 'away from his presence'.
[1CH.19.15] And the sons of Ammon saw that Aram fled, and they also fled because of Abshai his brother, and they came to the city, and Joab came to Jerusalem. [§]
Uveinei Ammon ra'u ki nas Aram vayanu'su gam hem mip'nei Avshai achiv vayavo ha'ira vayavo Yoav Yerushalam.
'Uveinei' means 'and the sons of', 'Ammon' is a proper name of a nation, 'ra'u' means 'saw', 'ki' means 'that', 'nas' means 'fled', 'Aram' is a proper name of a nation, 'vayanusu' means 'and they fled', 'gam' means 'also', 'hem' means 'they', 'mip'nei' means 'because of', 'Avshai' is a personal name, 'achiv' means 'his brother', 'vayavo' means 'and they came', 'ha'ira' means 'the city', the second 'vayavo' means 'and came', 'Yoav' is a personal name (Joab), 'Yerushalam' means 'Jerusalem'.
[1CH.19.16] And Aram saw that they were overcome before Israel, and they sent messengers and brought out Aram who was beyond the river, and poured out the chief of the army, Hadadazer, before them. [§]
Vayar Aram ki nigefu lifnei Yisrael vayishlu malachim vayotzihu et-Aram asher meever hanahar veshofech sar-tzava Hadadazer lifnehem.
'Vayar' means 'and saw', 'Aram' is a proper name meaning 'Aram', 'ki' means 'because' or 'that', 'nigefu' means 'they were overcome' or 'they were struck', 'lifnei' means 'before' or 'in front of', 'Yisrael' means 'Israel', 'vayishlu' means 'and they sent', 'malachim' means 'messengers', 'vayotzihu' means 'and they brought out' or 'and they carried out', 'et-Aram' means 'the [object] Aram' (the direct object marker et plus the name Aram), 'asher' means 'who' or 'that', 'meever' means 'beyond' or 'across', 'hanahar' means 'the river', 'veshofech' means 'and pouring' or 'and pouring out', 'sar-tzava' means 'chief of the army' (sar = chief, tzava = army), 'Hadadazer' is a proper name meaning 'Hadad is help' or similar, 'lifnehem' means 'before them' or 'in their presence'.
[1CH.19.17] It was reported to David, and he gathered all Israel, and he crossed the Jordan, and he came to them, and he prepared for them, and David prepared to meet Aram for war, and they fought with him. [§]
Vayugad leDavid vayyeasof et-kol-Yisrael vayya'avor haYarden vayavo aleihem vayaaroch aleihem vayaaroch David likrat Aram milchamah vayillachmu immo.
'Vayugad' means 'it was reported', 'leDavid' means 'to David', 'vayyeasof' means 'and he gathered', 'et-kol' means 'all', 'Yisrael' means 'Israel', 'vayya'avor' means 'and he crossed', 'haYarden' means 'the Jordan', 'vayavo' means 'and he came', 'aleihem' means 'to them', 'vayaaroch' means 'and he arranged/ prepared', the second 'vayaaroch' with David means 'David prepared', 'likrat' means 'for a meeting', 'Aram' means 'Aram', 'milchamah' means 'war', 'vayillachmu' means 'they fought', 'immo' means 'with him'.
[1CH.19.18] And Aram fled before Israel, and David killed of Aram seven thousand chariots, and forty thousand men on foot, and also the commander of the host he killed. [§]
va-yanas aram milifnei yisrael, va-yaharog david me-aram shivat alafim rekhev ve-arbaim elef ish ragli ve-et shofach sar-hatzava hemit.
'va-yanas' means 'and fled', 'aram' means 'Aram', 'milifnei' means 'before', 'yisrael' means 'Israel', 'va-yaharog' means 'and killed', 'david' means 'David', 'me-aram' means 'of Aram', 'shivat' means 'seven', 'alafim' means 'thousands', 'rekhev' means 'chariots', 've-arbaim' means 'and forty', 'elef' means 'thousand', 'ish' means 'men', 'ragli' means 'on foot', 've-et' is a direct object marker, 'shofach' means 'the commander', 'sar-hatzava' means 'chief of the host', 'hemit' means 'he killed'.
[1CH.19.19] And the servants of Hadad-azer saw that they were defeated before Israel, and they settled with David and served him, and Aram would not save the sons of Ammon again. [§]
vayyir'u avdei hadad'azer ki nige'fu lifnei Yisrael vayashlimu im David vaya'avduhu velo avah Aram lehoshia et-benei-Ammon od.
'vayyir'u' means 'they saw', 'avdei' means 'servants of', 'hadad'azer' is a proper name, 'ki' means 'because', 'nige'fu' means 'they were weakened/defeated', 'lifnei' means 'before/against', 'Yisrael' means 'Israel', 'vayashlimu' means 'they settled/paid', 'im' means 'with', 'David' is the name David, 'vaya'avduhu' means 'they served him', 'velo' means 'and not', 'avah' means 'wanted', 'Aram' is the nation Aram, 'lehoshia' means 'to save', 'et-benei' means 'the sons of', 'Ammon' is the nation Ammon, 'od' means 'again'.
1CH.20
[1CH.20.1] And it was at the time of the return of the year, at the time of the going out of the kings, Joab led the host of the army and destroyed the land of the children of Ammon; he came and besieged Rabbah, and David was sitting in Jerusalem. Joab struck Rabbah and destroyed it. [§]
Vayehi le'et teshuvat hashana le'et tze'et ha-melachim vayinn hag Yoav et-chein hatzava vayashchet et-eretz b'nei-amon vayavo vayatzar et-Rabbah vDavid yoshev birushalayim vayach Yoav et-Rabbah vayehersah.
'Vayehi' means 'and it was', 'le'et' means 'at the time of', 'teshuvat' means 'the return', 'hashana' means 'the year', 'le'et' (second occurrence) means 'at the time of', 'tze'et' means 'the going out', 'ha-melachim' means 'the kings', 'vayinn hag' means 'and he led', 'Yoav' is the name Joab, 'et-chein' means 'the host/army (with the direct object marker)', 'hatzava' means 'the army', 'vayashchet' means 'and he destroyed', 'et-eretz' means 'the land (with object marker)', 'b'nei-amon' means 'of the children of Ammon', 'vayavo' means 'and he came', 'vayatzar' means 'and he besieged', 'et-Rabbah' means 'Rabbah (city) (with object marker)', 'vDavid' means 'and David', 'yoshev' means 'was sitting', 'birushalayim' means 'in Jerusalem', 'vayach' means 'and he struck', 'Yoav' repeats the name Joab, 'et-Rabbah' again the city object, 'vayehersah' means 'and he destroyed it'.
[1CH.20.2] And David took the crown of the king from his head and he found it weighing a golden round piece and in it a precious stone and it was placed upon David's head and the spoil of the city was brought out very much. [§]
Vayikach David et-ateret-malkam me'al rosho vayimtsa'eh mishqal kikar zahav uveha even yekarah vatehi al-rosh David ush'lal ha'ir hotzi harbeh meod.
'Vayikach' means 'and he took', 'David' is the name David, 'et' is the direct object marker, 'ateret' means 'crown', 'malkam' means 'of the king', 'me'al' means 'from atop', 'rosho' means 'his head', 'vayimtsa'eh' means 'and he found it', 'mishqal' means 'weight', 'kikar' means 'a round (gold) piece', 'zahav' means 'gold', 'uveha' means 'and in it', 'even' means 'stone', 'yekarah' means 'precious', 'vatehi' means 'and it became', 'al' means 'upon', 'rosh' means 'head', 'David' repeats the name, 'ush'lal' means 'the spoil', 'ha'ir' means 'the city', 'hotzi' means 'brought out', 'harbeh' means 'much', 'meod' means 'very'.
[1CH.20.3] And the people who were in it he brought out, and he placed them in the cage and in the iron bars and in the prisons; thus David did to all the cities of the children of Ammon, and David returned, and all the people went to Jerusalem. [§]
ve'et ha'am asher bah hotzi vayasar ba-megerah u-ba-charitzei ha-barzel u-ba-megerot ve'chen ya'aseh David lekol arei b'nei-aman vayashav David ve-khol ha'am Yerushalayim.
've' means 'and', 'et' is a direct object marker with no translation, 'ha'am' means 'the people', 'asher' means 'who/that', 'bah' means 'in it', 'hotzi' means 'he brought out', 'vayasar' means 'and he placed', 'ba-megerah' means 'in the cage', 'u-ba-charitzei' means 'and in the iron bars', 'ha-barzel' means 'the iron', 'u-ba-megerot' means 'and in the prisons', 've'chen' means 'and thus', 'ya'aseh' means 'he did', 'David' is the name David, 'lekoll' means 'to all', 'arei' means 'the cities', 'b'nei-aman' means 'the children of Ammon', 'vayashav' means 'and he returned', 've-khol' means 'and all', 'ha'am' again 'the people', 'Yerushalayim' means 'Jerusalem'.
[1CH.20.4] And it was after them, and a war stood in Gezer with the Philistines; then Sibcai the Hushathite struck Sippai milde of the Rephaim, and they bowed. [§]
vayehi achareiken, vataamod milchama begezer im-Philistim, az hikkah Sibcai ha-chushati et Sippai milde ha-rephaim, vayikaneu.
'vayehi' means 'and it was', 'achareiken' means 'after them', 'vataamod' means 'and stood', 'milchama' means 'war', 'begezer' means 'in Gezer', 'im-Philistim' means 'with the Philistines', 'az' means 'then', 'hikkah' means 'struck', 'Sibcai' is a proper name, 'ha-chushati' means 'the Hushathite', 'et' is the accusative marker, 'Sippai' is a proper name, 'milde' means 'the milde (a group)', 'ha-rephaim' means 'the Rephaim', 'vayikaneu' means 'and they bowed' or 'and they fell'.
[1CH.20.5] There was again war against the Philistines, and Godchanan son of Yaor struck Lachmi my brother Galyet the Gittite, and his sword was like a lamp of nets. [§]
vatti od milchamah et pleistim vayach elchanan ben yaor et lachmi achi galyet ha gitti ve etz chanito kimnor argim.
'vatti' means 'and it was', 'od' means 'again', 'milchamah' means 'war', 'et' is the direct‑object marker, 'pleistim' means 'Philistines', 'vayach' means 'and he struck', 'elchanan' is a personal name containing 'El' which means 'God', so it is rendered as 'Godchanan', 'ben' means 'son', 'yaor' is a proper name, 'lachmi' is a proper name, 'achi' means 'my brother', 'galyet' is a proper name, 'ha' is the definite article 'the', 'gitti' means 'Gittite', 've' means 'and', 'etz' means 'tree' but in this context refers to 'sword', 'chanito' means 'his sword', 'kimnor' means 'like a lamp', 'argim' means 'nets'.
[1CH.20.6] And again there was war in Gat, and there was a man named Midah, and his fingers were six and six, twenty and four, and also he was born to heal. [§]
Vatehi od milchamah begat vayehi ish midah veetzvotav shesh vashesh esrim varba vegamhu nolad leharapa.
'Vatehi' means 'and it became', 'od' means 'again', 'milchamah' means 'war', 'begat' means 'in Gat', 'vayehi' means 'and there was', 'ish' means 'a man', 'midah' is a proper name meaning 'measure', 'veetzvotav' means 'and his fingers', 'shesh' means 'six', 'vashesh' means 'and six', 'esrim' means 'twenty', 'varba' means 'and four', 'vegamhu' means 'and also he', 'nolad' means 'was born', 'leharapa' means 'to heal'.
[1CH.20.7] And he smote Israel, and Jonathan son of Shim'ah, David's brother, struck him. [§]
Vayecharef et-Yisrael vayakkehu Yehonatan ben-Shimea achi David.
'Vayecharef' means 'and he smote' (from the root meaning to strike or punish), 'et' is the direct object marker, 'Yisrael' means 'Israel', 'vayakkehu' means 'and he struck him', 'Yehonatan' is the personal name Jonathan, 'ben' means 'son of', 'Shimea' is the name Shim'ah, 'achi' means 'brother of', and 'David' is the name David.
[1CH.20.8] God were born to heal in Gath and they fell in the hand of David and in the hand of his servants. [§]
El nuldu leharapa begat vayiplu be-yad David u-be-yad avadav.
'El' means 'God', 'nuldu' means 'were born', 'leharapa' means 'to heal', 'begat' means 'in Gath', 'vayiplu' means 'and they fell', 'be-yad' means 'in the hand of', 'David' is the name David, 'u-be-yad' means 'and in the hand of', 'avadav' means 'his servants'.
1CH.21
[1CH.21.1] And Satan stood over Israel and concealed David to preserve Israel. [§]
Vayyamod satan al-Yisrael vayyaset et-David limnot et-Yisrael.
'Vayyamod' means 'and he stood'; 'satan' means 'the adversary' (Satan); 'al-Yisrael' means 'over Israel'; 'vayyaset' means 'and he concealed'; 'et-David' is the direct object marker before the name David; 'limnot' means 'to preserve' or 'to save'; 'et-Yisrael' is the direct object marker before Israel.
[1CH.21.2] And David said to Joab and to the chiefs of the people, 'Go count Israel from Be'er Sheva to Dan and bring it to me, that I may know their number.' [§]
Vayomer David el-Joab ve-el-sarei ha-am lechu sifru et-Yisrael mi-be'er Sheva ve-ad Dan ve-haviyu elai ve-ed'ah et-misparam.
'Vayomer' means 'and said', 'David' is the name of the king, 'el-Joab' means 'to Joab', 've-el' means 'and to', 'sarei ha-am' means 'the chiefs of the people', 'lechu' means 'go', 'sifru' means 'count', 'et-Yisrael' means 'Israel', 'mi-be'er Sheva' means 'from Be'er Sheva', 've-ad Dan' means 'and up to Dan', 've-haviyu' means 'and bring', 'elai' means 'to me', 've-ed'ah' means 'and I will know', 'et-misparam' means 'their number'.
[1CH.21.3] And said Joab, Joseph, Yahveh, upon his people as they hundred times; is not my Lord the King, all to my Lord, to the servants; why will my Lord seek this; why will it be for sin to Israel. [§]
Vayomer Yoav Yosef Yahveh al ammo kahem mea paamim halo adoni ha-melekh kulam la-adoni la-avodim lama yevakesh zot adoni lama yihye le-ashmah le-yisrael.
'Vayomer' means 'and he said', 'Yoav' is a personal name (Joab), 'Yosef' is a personal name (Joseph), 'Yahveh' is the literal translation of YHVH, 'al' means 'upon' or 'over', 'ammo' means 'his people', 'kahem' is a difficult form that likely means 'as they' or 'like them', 'mea' means 'hundred', 'paamim' means 'times', 'halo' means 'is not' or 'isn't it', 'adoni' means 'my Lord', 'ha-melekh' means 'the king', 'kulam' means 'all of them', 'la-adoni' means 'to my Lord', 'la-avodim' means 'to the servants', 'lama' means 'why', 'yevakesh' means 'he will seek', 'zot' means 'this', the second 'adoni' again means 'my Lord', the second 'lama' again means 'why', 'yihye' means 'it will be', 'le-ashmah' means 'for sin', and 'le-yisrael' means 'to Israel'.
[1CH.21.4] And the king's word was strong against Joab; Joab went out, he walked throughout all Israel, and he came to Jerusalem. [§]
u-dvar ha-melekh khazak al Yoav vayetze Yoav vayithalek b'khol Yisrael vayavo Yerushalayim.
'u-dvar' means 'and the word', 'ha-melekh' means 'of the king', 'khazak' means 'was strong' or 'was decisive', 'al' means 'against', 'Yoav' is the name Joab, 'vayetze' means 'and he went out', 'vayithalek' means 'and he walked', 'b'khol' means 'through all', 'Yisrael' means 'Israel', 'vayavo' means 'and he came', 'Yerushalayim' means 'Jerusalem'.
[1CH.21.5] And Joab gave to David the number of the census of the people, and all Israel were one thousand thousand and a hundred thousand men who wielded a sword, and Judah four hundred and seventy thousand men who wielded a sword. [§]
va-yitten Yoav et-mispar mifkad ha-am el-David va-yehi kol-Yisrael eleph alafim u-meah eleph ish sholef cherev vi-Yehuda arba meot ve-shivim eleph ish sholef charev.
'va-yitten' means 'and gave', 'Yoav' is the name Joab, 'et-mispar' means 'the number', 'mifkad' means 'census' or 'mustering', 'ha-am' means 'the people', 'el-David' means 'to David', 'va-yehi' means 'and it was', 'kol-Yisrael' means 'all Israel', 'eleph alafim' means 'one thousand thousands' (literally a thousand of thousands, i.e., one million), 'u-meah' means 'and a hundred', 'eleph' means 'thousand', 'ish' means 'men', 'sholef' means 'wielding' or 'brandishing', 'cherev' means 'sword', 'vi-Yehuda' means 'and Judah', 'arba' means 'four', 'meot' means 'hundred', 've-shivim' means 'and seventy', 'eleph' again 'thousand', 'ish' 'men', 'sholef' 'wielding', 'charev' 'sword'.
[1CH.21.6] And Levi and Benjamin were not angry among them because the king's word offended Joab. [§]
veLevi uBinyamin lo pakad betocham ki nitaav dvar haMelekh et Yoav.
'veLevi' means 'and Levi', 'uBinyamin' means 'and Benjamin', 'lo' means 'not', 'pakad' means 'became angry' or 'was angry', 'betocham' means 'among them', 'ki' means 'because', 'nitaav' means 'was offended' or 'was upset', 'dvar' means 'word' or 'utterance', 'haMelekh' means 'the king', 'et' is a grammatical marker for the direct object, 'Yoav' means 'Joab'.
[1CH.21.7] And it was evil in the eyes of the Gods concerning this thing, and he struck Israel. [§]
Vayera be'enei haElohim al-hadavar hazeh vayach et Yisrael.
'Vayera' means 'and it was evil', 'be'enei' means 'in the eyes of', 'haElohim' means 'the Gods', 'al' means 'concerning', 'hadavar' means 'the thing', 'hazeh' means 'this', 'vayach' means 'and struck', 'et' is the direct object marker (no translation), 'Yisrael' means 'Israel'.
[1CH.21.8] David said to the Gods, I have sinned greatly, that which I have done this thing; and now, please pardon the sin of your servant, for I am greatly humbled. [§]
Vayomer David el-HaElohim chatati meod asher asiti et-hadavar hazeh ve'ata ha'aver na et-avon avdeka ki nis'kalti meod.
'Vayomer' means 'and he said', 'David' is the name David, 'el-HaElohim' means 'to the Gods' (the word 'Elohim' is translated as 'the Gods'), 'chatati' means 'I have sinned', 'meod' means 'greatly', 'asher' means 'that which', 'asiti' means 'I have done', 'et-hadavar' means 'the thing', 'hazeh' means 'this', 've'ata' means 'and now', 'ha'aver' means 'the pardon', 'na' means 'please', 'et-avon' means 'the sin', 'avdeka' means 'your servant', 'ki' means 'for', 'nis'kalti' means 'I am humbled', 'meod' means 'greatly'.
[1CH.21.9] And Yahveh spoke to Gad, the seer of David, saying. [§]
Vayidaber Yahveh el-Gad chozeh David le'emor.
'Vayidaber' means 'And he spoke', 'Yahveh' is the literal translation of YHVH, 'el-Gad' means 'to Gad', 'chozeh' means 'seer', 'David' is the name David, 'le'emor' means 'saying'.
[1CH.21.10] Go and speak to David, saying, Thus says Yahveh: Three I am laying upon you; choose for yourself one of them, and I will do it for you. [§]
Lech ve-dibarta el-David le'emor ko amar Yahveh shalosh ani noteh alaykha bechar-lekha achat me'hen ve-e'eseh-lakh.
'Lech' means 'go', 've-dibarta' means 'and you will speak', 'el-David' means 'to David', 'le'emor' means 'to say', 'ko' means 'thus', 'amar' means 'says', 'Yahveh' is the literal rendering of YHVH, 'shalosh' means 'three', 'ani' means 'I', 'noteh' means 'am laying' or 'am placing', 'alaykha' means 'upon you', 'bechar-lekha' means 'choose for yourself', 'achat' means 'one', 'me'hen' means 'of them', 've-e'eseh-lakh' means 'and I will do it for you'.
[1CH.21.11] Gad came to David and said to him, Thus says Yahveh, receive! [§]
Vayavo Gad el David vayomer lo kho amar Yahveh qabel lakh.
'Vayavo' means 'and he came', 'Gad' is a proper name, 'el' means 'to', 'David' is the name David, 'vayomer' means 'and he said', 'lo' means 'to him', 'kho' means 'thus', 'amar' means 'said', 'Yahveh' is the literal translation of the divine name YHVH, 'qabel' means 'receive', 'lakh' means 'to you' (masculine singular).
[1CH.21.12] If three years [of] famine, and if three months [of] scarcity because of your need, and the sword of your enemy for plunder, and if three days the sword Yahveh and pestilence in the earth, and angel Yahveh destroys in every border of Israel, now see what I will answer to the one who sends a word. [§]
Im-shalosh shanim ra'av ve-im-sheloshah chodashim nispeh mipnei-tzareicha ve-cherav oivekha lemasgelet ve-im-sheloshet yamim cherav Yahveh ve-dever baaretz u-malach Yahveh mashchit bechol gevul Yisrael ve-atah reeh mah-ashiv et-sholchi dvar.
'Im' means 'if', 'shalosh' means 'three', 'shanim' means 'years', 'raav' means 'famine', 've' means 'and', 'im' means 'if', 'sheloshah' means 'three', 'chodeshim' means 'months', 'nispeh' means 'shortage' or 'scarcity', 'mipnei' means 'because of', 'tzareicha' means 'your need', 'vecherav' means 'and sword', 'oivekha' means 'your enemy', 'lemasgelet' means 'for plunder', 'veim' means 'and if', 'sheloshet' means 'three', 'yamim' means 'days', 'cherav' means 'sword', 'Yahveh' is the literal translation of YHVH, 've' means 'and', 'dever' means 'pestilence', 'baaretz' means 'in the earth', 'u' means 'and', 'malach' means 'angel', 'Yahveh' again the name, 'mashchit' means 'destroys', 'bechol' means 'in all', 'gevul' means 'border', 'Yisrael' means 'Israel', 've' means 'and', 'atah' means 'now', 'reeh' means 'see', 'mah' means 'what', 'ashiv' means 'I will answer', 'et' is the direct object marker, 'sholchi' means 'the one who sends', 'dvar' means 'word'.
[1CH.21.13] David said to Gad, 'I am in great distress; let me fall under the hand of Yahveh, for His mercies are exceedingly many, and let me not fall under the hand of man.' [§]
Vayomer David el-Gad tsar li me'od ef'lah na be-yad Yahveh ki rabbim rachamav me'od u-be-yad adam al ephol.
'Vayomer' means 'and he said', 'David' is the name David, 'el-Gad' means 'to Gad', 'tsar li me'od' means 'it is a great distress to me', 'ef'lah na' is an idiom meaning 'let me fall' or 'let me be cast down', 'be-yad' means 'by the hand of', 'Yahveh' is the literal translation of YHVH, 'ki' means 'because' or 'for', 'rabbim' means 'many', 'rachamav' means 'His mercies', 'me'od' means 'very much' or 'exceedingly', 'u-be-yad' means 'and by the hand of', 'adam' means 'man', 'al' means 'not', 'ephol' means 'let me fall'.
[1CH.21.14] And Yahveh gave a plague in Israel, and seventy thousand men fell from Israel. [§]
Vayiten Yahveh deber beYisrael vayipol miYisrael shivim eleph ish.
'Vayiten' means 'and he gave', 'Yahveh' is the literal rendering of the divine name YHVH, 'deber' means 'plague' or 'disease', 'beYisrael' means 'in Israel', 'vayipol' means 'and fell', 'miYisrael' means 'from Israel', 'shivim' means 'seventy', 'eleph' means 'thousand', 'ish' means 'man' (used here for 'men' in a collective sense).
[1CH.21.15] And the Gods sent a messenger to Jerusalem to destroy it, and as he was about to destroy, Yahveh saw and regretted the evil, and said to the destroying messenger, 'Enough now, restrain your hand,' and the messenger of Yahveh stood with the horn of Arnan the Yebusite. [§]
vayishlach haElohim malach liYerushalayim lehashchitah u'khehashchit ra'ah Yahveh vayinnachem al-hara'ah vayomer lamal'ach hamashchit rav atah heref yadecha u'mal'ach Yahveh omed im goren Arnan hayevusi.
'vayishlach' means 'and (He) sent', 'haElohim' means 'the Gods' (the literal translation of Elohim), 'malach' means 'messenger' or 'angel', 'liYerushalayim' means 'to Jerusalem', 'lehashchitah' means 'to destroy it', 'u'khehashchit' means 'and as (He) was destroying', 'ra'ah' means 'saw', 'Yahveh' is the literal rendering of the divine name YHVH, 'vayinnachem' means 'and (He) regretted', 'al-hara'ah' means 'over the evil', 'vayomer' means 'and (He) said', 'lamal'ach' means 'to the messenger', 'hamashchit' means 'the destroyer', 'rav' means 'much' or 'enough', 'atah' means 'now', 'heref' means 'restrain' or 'let go', 'yadecha' means 'your hand', 'u'mal'ach' means 'and the messenger', 'Yahveh' again the divine name, 'omed' means 'standing', 'im' means 'with', 'goren' means 'horn', 'Arnan' is a proper name, and 'hayevusi' means 'the Yebusite' (referring to a resident of Jebus). The translation follows the literal rendering of divine names as instructed.
[1CH.21.16] And David lifted his eyes and saw the angel of Yahveh standing between the earth and the heavens, and his sword was drawn in his hand, pointing toward Jerusalem; and David fell and the elders were covered with sackcloth over their faces. [§]
vayyissa David et-einav vayyar et-mal'ach Yahveh omed bein haaretz uvein hashamayim vecharbo shelufa be-yado netuya al-yerushalem vayipol David ve-hazkeanim mechusim ba'sakim al-p'neihem.
'vayyissa' means 'and he lifted', 'David' is the proper name David, 'et-einav' means 'his eyes', 'vayyar' means 'and he saw', 'et-mal'ach' means 'the angel', 'Yahveh' is the literal translation of YHVH, 'omed' means 'standing', 'bein' means 'between', 'haaretz' means 'the earth', 'uvein' means 'and between', 'hashamayim' means 'the heavens', 'vecharbo' means 'and his sword', 'shelufa' means 'drawn' (as a sword ready), 'be-yado' means 'in his hand', 'netuya' means 'pointing', 'al-yerushalem' means 'toward Jerusalem', 'vayipol' means 'and fell', 'David' again the name, 've-hazkeanim' means 'and the elders', 'mechusim' means 'covered', 'ba'sakim' means 'with sackcloth', 'al-p'neihem' means 'over their faces'.
[1CH.21.17] And David said to the Gods, 'Is it not that I have spoken to the people, and I am the one who have sinned, and the evil I have done? And these the flock—what have they done? Yahveh my God, may your hand be upon me, in my father's house and in your people, not for a plague.' [§]
Vayomer David el-hahaElohim halo ani amarti limnot baam vaani-hu asher chatati veharei hareoti ve'eleh hatson meh asu Yahveh Elohai tehi na yadkha bi uvebeit avi uveamkha lo lemagafah.
'el-hahaElohim' means 'the Gods' (plural of El); 'Yahveh' is the literal form of YHVH; 'Elohai' means 'my God' (derived from El); the phrase 'tehi na yadkha bi' means 'may your hand be upon me'; 'uvebeit avi' means 'in my father's house'; 'uveamkha' means 'in your people'; 'lo lemagafah' means 'not for a plague'.
[1CH.21.18] And an angel Yahveh said to Gad, saying to David, because David will go up to set up an altar to Yahveh in Goren, Ornan the Jebusite. [§]
Umalach Yahveh amar el Gad le'emor leDavid ki ya'aleh David le-hakim mizbeach laYahveh beGoren Ornan hayebusi.
'Umalach' means 'and an angel', 'Yahveh' is the literal rendering of YHVH, 'amar' means 'said', 'el' means 'to', 'Gad' is a personal name, 'le'emor' means 'to say', 'leDavid' means 'to David', 'ki' means 'because', 'ya'aleh' means 'will go up', 'David' is the king's name, 'le-hakim' means 'to set up', 'mizbeach' means 'an altar', 'laYahveh' means 'to Yahveh' (the LORD), 'beGoren' means 'in Goren' (a place), 'Ornan' is a personal name, and 'hayebusi' means 'the Jebusite'.
[1CH.21.19] And David went up concerning Gad, which he spoke in the name of Yahveh. [§]
vayyal david biddvar gad asher diber beshm Yahveh.
'vayyal' means 'and he went up', 'david' is the personal name David, 'biddvar' means 'in the matter' or 'concerning', 'gad' is a personal name (Gad), 'asher' means 'which' or 'that', 'diber' means 'he spoke', 'beshm' means 'in the name of', and 'Yahveh' is the literal translation of the divine name YHVH.
[1CH.21.20] And Arnan turned and saw the messenger, and four of his sons with him were hiding, and Arnan poured wheat. [§]
vayashav Arnan vayare et ha-melakh ve'arba'at banav immo mitchab'im veArnan dash chitim.
'vayashav' means 'and turned', 'Arnan' is a proper name, 'vayare' means 'and saw', 'et' is the direct object marker, 'ha-melakh' means 'the messenger' (or 'the angel'), 've'arba'at' means 'and four', 'banav' means 'his sons', 'immo' means 'with him', 'mitchab'im' means 'hiding', 'veArnan' means 'and Arnan', 'dash' means 'poured', 'chitim' means 'wheat'.
[1CH.21.21] And David came to Arnan, and he looked at Arnan and saw David, and he went out from the threshing floor and bowed down to David with both feet on the ground. [§]
Vayavo David ad Arnan vayabet Arnan vayare et David vayetse min ha goren vayishtachu le David afayim aretzah.
'Vayavo' means 'and he came', 'David' is the proper name David, 'ad' means 'to', 'Arnan' is a place name, 'vayabet' means 'and he looked', 'Arnan' again the place name, 'vayare' means 'and he saw', 'et' is the direct object marker, 'David' the name again, 'vayetze' means 'and he went out', 'min' means 'from', 'ha' is the definite article 'the', 'goren' means 'threshing floor', 'vayishtachu' means 'and he bowed down', 'le' means 'to', 'David' the name, 'afayim' means 'both feet', 'aretzah' means 'on the ground'.
[1CH.21.22] And David said to Argan, Give me a place of the threshing floor, and I will build there an altar to Yahveh, give it to me full of silver, and the plague will cease from the people. [§]
Vayomer David el Argan tena li mekom ha goren ve evneh bo mizbeach le Yahveh be chesef malei tenehu li ve te'azar ha magefa me al ha am.
'Vayomer' means 'and said', 'David' is the name David, 'el' means 'to', 'Argan' is the name Argan, 'tena' means 'give', 'li' means 'to me', 'mekom' means 'place', 'ha goren' means 'the threshing floor', 've' means 'and', 'evneh' means 'I will build', 'bo' means 'in it', 'mizbeach' means 'altar', 'le Yahveh' means 'to Yahveh' (the name of God), 'be chesef' means 'with silver', 'malei' means 'full', 'tenehu' means 'give it', 'li' means 'to me', 've te'azar' means 'and will cease', 'ha magefa' means 'the plague', 'me al' means 'from upon', 'ha am' means 'the people'.
[1CH.21.23] And Arnan said to David, 'Take it for yourself, and may my Lord the King who is good in his sight do likewise. See, I have given the cattle for the burnt offerings, the merchants for the wood, and the grain for the meal offering; I have given all.' [§]
Vayomer Arnan el David, Kach-lach, ve yaas Adoni haMelekh ha-tov be'eynav. Reeh natati ha-bakar la'alot ve ha-moragim la'etzim ve ha-chitim la-minchah hakol natati.
'Vayomer' means 'And said'. 'Arnan' is a personal name. 'el' means 'to' (as a preposition). 'David' is a personal name. 'Kach-lach' means 'Take for yourself'. 've' means 'and'. 'yaas' means 'shall do' or 'may do'. 'Adoni' is the literal translation of the divine title Adonai, rendered here as 'my Lord'. 'haMelekh' means 'the King'. 'ha-tov' means 'the good'. 'be'eynav' means 'in his eyes' (i.e., in his favor). 'Reeh' means 'see'. 'natati' means 'I have given'. 'ha-bakar' means 'the cattle'. 'la'alot' means 'for the burnt offerings'. 'ha-moragim' is a plural noun meaning 'the merchants' or 'the traders' (the exact sense is unclear in the ancient context). 'la'etzim' means 'for the wood'. 'ha-chitim' means 'the grain' or 'the wheat'. 'la-minchah' means 'for the meal offering'. 'hakol' means 'all'. The second 'natati' repeats 'I have given'. The verse is an offering speech, and the translation aims to preserve the literal meaning of each word, especially the divine titles according to the given literal rules.
[1CH.21.24] And said the king David to Aaron, not because I will acquire with full silver, for I will not carry that which is yours to Yahveh and bring up an offering free. [§]
Vayomer ha-melekh David le-Arnan lo ki kano ekneh be-chesef male ki lo esa asher lecha laYahveh veha'alot ola chinam.
'Vayomer' means 'and said', 'ha-melekh' means 'the king', 'David' is the name David, 'le-Arnan' means 'to Aaron', 'lo' means 'not', 'ki' means 'because', 'kano' means 'I will acquire', 'ekneh' means 'I will acquire', 'be-chesef' means 'with silver', 'male' means 'full', 'ki lo esa' means 'for I will not carry', 'asher lecha' means 'that which is yours', 'laYahveh' means 'to Yahveh', 'veha'alot' means 'and bring up', 'ola' means 'offering', 'chinam' means 'free' or 'without cost'.
[1CH.21.25] And David gave to the Ark in the place gold shekels weighing six hundred. [§]
Vayyiten David leArnan bamakom shiklei zahav mishkal shesh meot.
'Vayyiten' means 'and gave', 'David' is the name David, 'leArnan' means 'to the Ark', 'bamakom' means 'in the place', 'shiklei' means 'shekels', 'zahav' means 'gold', 'mishkal' means 'weight' or 'weighing', 'shesh' means 'six', 'meot' means 'hundred'.
[1CH.21.26] And David built there an altar to Yahveh; and he offered burnt offerings and peace offerings, and he called to Yahveh, and Yahveh answered him with fire from the heavens upon the altar of the burnt offering. [§]
va-yiven sham David mizbeach la-Yahveh va-ya'al olot u-shelamim va-yikra el-Yahveh va-ya'anehu ba-esh min ha-shamayim al mizbeach ha-olah.
'va-yiven' means 'and he built', 'sham' means 'there', 'David' is the name David, 'mizbeach' means 'altar', 'la-Yahveh' means 'to Yahveh' (Yahveh is the literal translation of the Divine Name YHVH), 'va-ya'al' means 'and he offered', 'olot' means 'burnt offerings', 'u-shelamim' means 'and peace offerings', 'va-yikra' means 'and he called', 'el-Yahveh' means 'to Yahveh', 'va-ya'anehu' means 'and answered him', 'ba-esh' means 'with fire', 'min' means 'from', 'ha-shamayim' means 'the heavens', 'al' means 'upon', 'mizbeach' means 'altar', 'ha-olah' means 'the burnt offering'.
[1CH.21.27] And Yahveh said to the angel, and he placed his sword back into its sheath. [§]
Vayomer Yahveh lamal'ach vayashav chervo el nedanah.
'Vayomer' means 'and he said', 'Yahveh' is the literal translation of YHVH, 'lamal'ach' means 'to the angel', 'vayashav' means 'and he placed' or 'returned', 'chervo' means 'his sword', 'el' means 'to', 'nedanah' means 'its sheath'.
[1CH.21.28] At that time, when David saw that Yahveh answered him with a horn of Arnana the Jebusite, he sacrificed there. [§]
ba'et hahee bir'ot David ki anahu Yahveh be'gorenn arnan hayevusi vayizbakh sham.
'ba'et' means 'at that time', 'hahee' means 'the (that)', 'bir'ot' means 'when he saw', 'David' is a proper name, 'ki' means 'that', 'anahu' means 'he answered him', 'Yahveh' is the literal rendering of the divine name YHVH, 'be' means 'with', 'gorenn' means 'horn', 'arnan' means 'of Arnana', 'hayevusi' means 'the Jebusite', 'vayizbakh' means 'and he sacrificed', 'sham' means 'there'.
[1CH.21.29] and the dwelling of Yahveh that Moses made in the desert and the altar of the burnt offering at that time in Bamoth in Gibeon. [§]
u-mishkan Yahveh asher-asah Moshe ba-midbar u-mizbach ha-olah ba-et ha-hiya ba-bamah ba-gibeon.
'u-' means 'and', 'mishkan' means 'dwelling (place)', 'Yahveh' is the name of God, 'asher' means 'that/which', 'asah' means 'made', 'Moshe' means 'Moses', 'ba-midbar' means 'in the desert', 'u-' again means 'and', 'mizbach' means 'altar', 'ha-olah' means 'the burnt offering', 'ba-et' means 'at the time', 'ha-hiya' means 'that (specific) time', 'ba-bamah' means 'in Bamoth (a location)', 'ba-gibeon' means 'in Gibeon (a hill/city)'.
[1CH.21.30] And not could David walk before him to seek the Gods because he was turned away because of the sword of the angel Yahveh. [§]
ve-lo yakhol David lalekhet lefanav lidrosh elohim ki nivat mifeney cherav malach Yahveh.
've-lo' means 'and not', 'yakhol' means 'could', 'David' is the name David, 'lalekhet' means 'to walk', 'lefanav' means 'before him', 'lidrosh' means 'to seek', 'elohim' means 'the Gods', 'ki' means 'because', 'nivat' means 'was turned away', 'mifeney' means 'from the face of', 'cherav' means 'sword', 'malach' means 'angel', 'Yahveh' is the literal rendering of the Tetragrammaton YHVH.
1CH.22
[1CH.22.1] David said, This is the house of Yahveh the Gods, and this is the altar for burnt offering for Israel. [§]
Vayomer David ze hu beit Yahveh haElohim veze-mizbeach leola leYisrael.
'Vayomer' means 'and said', 'David' is the name David, 'ze' means 'this', 'hu' means 'is', 'beit' means 'house', 'Yahveh' is the literal translation of YHWH, 'haElohim' means 'the Gods' as a literal translation of Elohim, 'veze' means 'and this', 'mizbeach' means 'altar', 'leola' means 'for burnt offering', 'leYisrael' means 'for Israel'.
[1CH.22.2] And David said, let us bring in the foreigners who are in the land of Israel, and he appointed carpenters to cut the hard stone, to build the house of the Gods. [§]
Vayomer David liknos et-hagerim asher be-eretz Yisrael vayaa-amod chozvim la-chatzov avnei gazit livnot beit haElohim.
'Vayomer' means 'and he said', 'David' is the name David, 'liknos' means 'to bring in', 'et-hagerim' means 'the foreigners', 'asher' means 'who', 'be-eretz' means 'in the land', 'Yisrael' means 'Israel', 'vayaa-amod' means 'and he appointed', 'chozvim' means 'carpenters', 'la-chatzov' means 'to cut', 'avnei' means 'stones of', 'gazit' means 'hard', 'livnot' means 'to build', 'beit' means 'house of', 'haElohim' means 'the Gods' (the literal translation of Elohim).
[1CH.22.3] And iron for the many, for the prisoners, for the doorways of the gates and for the locks prepared David, and copper for the many, there is no weight. [§]
uvarzel larob lamismrim ledaltot hashe'arim velamchabrot hekin David unechoshet larob ein mishkal.
'uvarzel' means 'and iron', 'larob' means 'for the many', 'lamismrim' means 'for the prisoners', 'ledaltot' means 'for the doorways', 'hashe'arim' means 'the gates', 'velamchabrot' means 'and for the locks', 'hekin' means 'prepared', 'David' is the proper name of the king, 'unechoshet' means 'and copper', 'ein' means 'there is no', 'mishkal' means 'weight'.
[1CH.22.4] And the trunks of cedars without number, because the men of Sidon and the Canaanites brought trunks of cedars in great quantity for David. [§]
Va'atzey aratzim le'ein mishpar ki hevi'u hatsidion vehatztzorim atzei aratzim larov leDavid.
'Va'atzey' means 'and the trunks', 'aratzim' means 'cedars', 'le'ein' means 'without', 'mishpar' means 'number', 'ki' means 'because', 'hevi'u' means 'they brought', 'hatsidion' means 'the men of Sidon', 'vehatztzorim' means 'and the Canaanites', 'atzei' again means 'trunks', 'larob' means 'in great quantity', 'leDavid' means 'for David'.
[1CH.22.5] And David said, Solomon my son, a young and tender one, and the house to be built for Yahveh to magnify on high for the name and for glory for all the lands, please now to him, and David prepared to increase before his death. [§]
Vayomer David Shlomo b'ni na'ar v'rach vehabait livnot laYahveh le'hag'dil le'ma'lah le'shem u'le'tiferet le'khol ha'aratzot achina na lo vayachen David l'arob lifnei moto.
'Vayomer' means 'and said', 'David' is the name David, 'Shlomo' means 'Solomon', 'b'ni' means 'my son', 'na'ar' means 'young man', 'v'rach' means 'tender', 'vehabait' means 'and the house', 'livnot' means 'to build', 'laYahveh' means 'for Yahveh' (the divine name YHVH rendered as Yahveh), 'le'hag'dil' means 'to magnify', 'le'ma'lah' means 'on high', 'le'shem' means 'for the name', 'u'le'tiferet' means 'and for glory', 'le'khol ha'aratzot' means 'for all the lands', 'achina' means 'please, let it be', 'na' is an emphatic particle meaning 'now', 'lo' means 'to him', 'vayachen' means 'and prepared', 'David' repeats the name, 'l'arob' means 'to increase', 'lifnei' means 'before', 'moto' means 'his death'.
[1CH.22.6] And he called Solomon his son, and commanded him to build a house for Yahveh the Gods of Israel. [§]
Vayikra liShlomo beno vayetzavehu livnot bayit laYahveh Elohei Yisrael.
'Vayikra' means 'And he called', 'liShlomo' means 'to Solomon', 'beno' means 'his son', 'vayetzavehu' means 'and he commanded him', 'livnot' means 'to build', 'bayit' means 'a house', 'laYahveh' means 'for Yahveh', 'Elohei' means 'the Gods of', and 'Yisrael' means 'Israel'.
[1CH.22.7] And David said to his son Solomon, I was with my heart to build a house for the name Yahveh my God. [§]
Vayomer David lishlomo b'no Ani hayah im-levavi livnot bayit leshem Yahveh Elohai.
'Vayomer' means 'and he said', 'David' is the personal name David, 'lishlomo' means 'to Solomon', 'b'no' means 'his son', 'Ani' means 'I', 'hayah' means 'was', 'im-levavi' means 'with my heart', 'livnot' means 'to build', 'bayit' means 'a house', 'leshem' means 'for the name', 'Yahveh' is the literal translation of YHWH, 'Elohai' means 'my God'.
[1CH.22.8] And it happened to me the word of Yahveh saying: Blood in abundance you poured and great wars you made; you will not build a house for my name because many bloods you poured upon the earth before me. [§]
Va-yehi alai devar-Yahveh leemor dam larov shafakta u-milchamot gedolot asita lo-tivne bayit lishmi ki damim rabim shafakta artzah lefanai.
'Va-yehi' means 'and it happened', 'alai' means 'to me', 'devar' means 'the word', 'Yahveh' is the literal translation of YHVH, 'leemor' means 'to say', 'dam' means 'blood', 'larov' means 'in abundance', 'shafakta' means 'you poured', 'u-milchamot' means 'and wars', 'gedolot' means 'great', 'asita' means 'you made', 'lo-tivne' means 'you will not build', 'bayit' means 'house', 'lishmi' means 'for my name', 'ki' means 'because', 'damim' means 'bloods', 'rabim' means 'many', 'shafakta' (again) means 'you poured', 'artzah' means 'the earth', 'lefanai' means 'before me'.
[1CH.22.9] Behold, a son is born to you; he will be a man of rest, and I will give him rest from all his surrounding enemies, because Solomon will be his name, and I will give peace and quiet over Israel in his days. [§]
Hineh ben nolad lakh hu yihyeh ish menucha va'hanachoti lo mi'kol oyevav misaviv ki Shlomo yihyeh shmo ve-shalom va-seket eten al Yisrael be-yamav.
'Hineh' means 'Behold', 'ben' means 'son', 'nolad' means 'born', 'lakh' means 'to you', 'hu' means 'he', 'yihyeh' means 'will be', 'ish' means 'man', 'menucha' means 'rest', 'va'hanachoti' means 'and I will cause to rest', 'lo' means 'to him', 'mi'kol' means 'from all', 'oyevav' means 'his enemies', 'misaviv' means 'around', 'ki' means 'because', 'Shlomo' is the name 'Solomon', 'shmo' means 'his name', 've-shalom' means 'and peace', 'va-seket' means 'and quiet', 'eten' means 'I will give', 'al' means 'over', 'Yisrael' means 'Israel', 'be-yamav' means 'in his days'.
[1CH.22.10] He will build a house for my name, and he will be to me a son, and I will be to him a father; and I have prepared his throne of his kingdom upon Israel forever. [§]
Hu-yibneh bayit lishmi vehu yihyeh-li leven va'ani-lo leav vahakinu'ti kissei malkhuto al Yisrael ad olam.
'Hu' means 'he', 'yibneh' means 'will build', 'bayit' means 'house', 'lishmi' means 'for my name', 'vehu' means 'and he', 'yihyeh' means 'will be', 'li' means 'to me', 'leven' means 'a son', 'va'ani' means 'and I', 'lo' means 'to him', 'leav' means 'a father', 'vahakinu'ti' means 'and I have prepared', 'kissei' means 'throne', 'malkhuto' means 'of his kingdom', 'al' means 'upon', 'Yisrael' means 'Israel', 'ad' means 'until', 'olam' means 'forever'.
[1CH.22.11] Now my son, may Yahveh be with you and you will succeed and you will build the house of Yahveh your God as he spoke to you. [§]
Attah beni yehi Yahveh immakh vehitslachta uvanitah beit Yahveh Eloheikha ka'ashér diber alekha.
'Attah' means 'now', 'beni' means 'my son', 'yehi' means 'let it be' or 'may it be', 'Yahveh' is the literal translation of the divine name YHVH, 'immakh' means 'with you', 'vehitslachta' means 'and you will succeed', 'uvanitah' means 'and you will build', 'beit' means 'house', 'Yahveh' again is the divine name, 'Eloheikha' means 'your God', 'ka'ashér' means 'as', 'diber' means 'he spoke', 'alekha' means 'to you'.
[1CH.22.12] Only Yahveh will give you wisdom and understanding and will command you concerning Israel, and to keep the law of Yahveh your God. [§]
Ach yitten-lecha Yahveh sechel uvinah vi-yatsvecha al Yisrael ve-lishmor et torat Yahveh Elohecha.
'Ach' means 'only', 'yitten-lecha' means 'will give to you', 'Yahveh' is the literal translation of YHVH, 'sechel' means 'wisdom', 'uvinah' means 'and understanding', 'vi-yatsvecha' means 'and will command you', 'al' means 'over' or 'concerning', 'Yisrael' means 'Israel', 've-lishmor' means 'and to keep/guard', 'et' is the direct object marker, 'torat' means 'the law of', 'Yahveh' again is the name of God, and 'Elohecha' means 'your God' (from Elohim, which literally is 'the Gods' but here used singularly as the personal God of Israel).
[1CH.22.13] Then you will prosper if you keep to do the statutes and the judgments that Yahveh commanded Moses concerning Israel. Be strong and bold, do not be afraid nor be disheartened. [§]
Az tatzli'ach im tishmor la'asot et hachukim ve'et hamishpatim asher tzivah Yahveh et Moshe al Yisrael chazak ve'ematz al-tira ve-al-techat.
'Az' means 'then', 'tatzli'ach' means 'you will prosper', 'im' means 'if', 'tishmor' means 'you keep/guard', 'la'asot' means 'to do', 'et' is a direct object marker, 'hachukim' means 'the statutes', 've'et' means 'and the', 'hamishpatim' means 'the judgments', 'asher' means 'that/which', 'tzivah' means 'commanded', 'Yahveh' is the literal translation of YHVH, 'Moshe' is the name Moses, 'al' means 'concerning/about', 'Yisrael' means 'Israel', 'chazak' means 'be strong', 've'ematz' means 'and bold', 'al-tira' means 'do not be afraid', 've-al-techat' means 'and do not be disheartened'.
[1CH.22.14] And behold, in my anguish I prepared for the house of Yahveh gold like a hundred thousand, and silver a thousand thousand, like bronze and iron there was no weight because it was abundant, and wood and stones I prepared, and upon them I will add. [§]
vehineh be'ani hachinoti le'veit Yahveh zahav kikkarim meah elef vekesef elef alafim kikkarim velanachoshet velabarzel ein mishkal ki larov hayah ve'etzim va'avanim hachinoti va'aleihem toseph.
'vehineh' means 'and behold', 'be'ani' means 'in my anguish', 'hachinoti' means 'I prepared', 'le'veit' means 'for the house of', 'Yahveh' is the literal translation of the divine name YHVH, 'zahav' means 'gold', 'kikkarim' means 'like', 'meah' means 'a hundred', 'elef' means 'thousand', 'vekesef' means 'and silver', 'elef alafim' means 'a thousand thousands', again 'kikkarim' means 'like', 'velanachoshet' means 'and for bronze', 'velabarzel' means 'and for iron', 'ein' means 'no', 'mishkal' means 'weight', 'ki' means 'because', 'larov' means 'it was abundant', 'hayah' means 'there was', 've'etzim' means 'and wood', 'va'avanim' means 'and stones', 'hachinoti' again 'I prepared', 'va'aleihem' means 'upon them', 'toseph' means 'I will add'.
[1CH.22.15] And with you in great abundance those who work, miners and stonecrafters and woodcrafters, and every wise person in every work. [§]
veimmekha larob osei melacha chotsvim vecharashei even vaetz vechol chacham bchol melacha.
'veimmekha' means 'and with you', 'larob' means 'in abundance' or 'much', 'osei' means 'doers' or 'makers', 'melacha' means 'work' or 'craft', 'chotsvim' means 'cutters' or 'miners', 'vecharashei' means 'and craftsmen', 'even' means 'stone', 'vaetz' means 'and wood', 'vechol' means 'and every', 'chacham' means 'wise one' or 'skilled person', 'bchol' means 'in every' or 'in all', 'melacha' again means 'work'.
[1CH.22.16] Gold, silver, bronze, and iron are without number; arise and do, and may Yahveh be with you. [§]
Lazahav Lakesef ve lanchoshet ve labarzel ein mispar kum vaaseh vihei Yahveh immach.
'Lazahav' means 'for gold', 'Lakesef' means 'for silver', 've lanchoshet' means 'and for bronze', 've labarzel' means 'and for iron', 'ein mispar' means 'there is no number' i.e., 'uncountable', 'kum' means 'stand up' or 'arise', 'vaaseh' means 'and do', 'vihei' means 'and let it be', 'Yahveh' is the literal translation of YHVH, 'immach' means 'with you'.
[1CH.22.17] And David commanded all the princes of Israel to help his son Solomon. [§]
Va-yetzav David le-khol sarei Yisrael la-azor li-Shlomo be-no.
'Va-yetzav' means 'and he commanded', 'David' is the name David, 'le-khol' means 'to all', 'sarei' means 'princes' or 'chiefs', 'Yisrael' means 'Israel', 'la-azor' means 'to help', 'li-Shlomo' means 'for Solomon', 'be-no' means 'his son'.
[1CH.22.18] Is not Yahveh your Gods with you, and He will give you rest all around, because I have placed in my hand the inhabitants of the earth, and the earth will be conquered before Yahveh and before his people. [§]
Haloo Yahveh Eloheichem imachem veheniach lachem misavev ki natan beyadi et yoshevei haaretz venikbeshah haaretz lifnei Yahveh velifnei ammo.
'Haloo' means 'is not', a rhetorical question marker. 'Yahveh' is the literal translation of the divine name YHVH. 'Eloheichem' means 'your Gods', from Elohim which translates as 'the Gods'. 'imachem' means 'with you'. 'veheniach' means 'and He will let rest' or 'give relief'. 'lachem' means 'for you'. 'misavev' means 'all around' or 'from around'. 'ki' means 'because'. 'natan' means 'has placed' or 'has given'. 'beyadi' means 'in my hand'. 'et' is a direct‑object marker (not translated). 'yoshevei' means 'the inhabitants of'. 'haaretz' means 'the earth'. 'venikbeshah' means 'and it will be conquered'. 'lifnei' means 'before' or 'in front of'. 'Yahveh' appears again as the divine name. 'velifnei' means 'and before'. 'ammo' means 'His people'.
[1CH.22.19] Now give your hearts and your souls to seek the Yahveh your God, and arise and build the sanctuary 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 for the name of Yahveh. [§]
Attah tenu levavchem ve-nafshchem lidrosh laYahveh Eloheichem vequmu uv'nu et-mikdash Yahveh haElohim le'havi et-aron berit-Yahveh u'klei kodesh haElohim la-bayit hanivneh leshem-Yahveh.
'Attah' means 'now', 'tenu' means 'give', 'levavchem' means 'your hearts', 've-nafshchem' means 'and your souls', 'lidrosh' means 'to seek', 'laYahveh' means 'to the LORD' (YHVH rendered as Yahveh), 'Eloheichem' is the construct form of 'Elohim' meaning 'your God' (Elohim translated as 'the Gods'), 'vequmu' means 'and arise', 'uv'nu' means 'and build', 'et-mikdash' means 'the sanctuary', 'Yahveh' is the name of the LORD, 'haElohim' means 'the Gods', 'le'havi' means 'to bring', 'et-aron' means 'the ark', 'berit-Yahveh' means 'covenant of Yahveh', 'u'klei' means 'and the vessels', 'kodesh' means 'holy', 'la-bayit' means 'to the house', 'hanivneh' means 'being built', 'leshem-Yahveh' means 'for the name of Yahveh'. All divine names are rendered literally as instructed: YHVH as Yahveh, Elohim as 'the Gods', and Adonai would be 'my Lord' (not appearing here).
1CH.23
[1CH.23.1] And David was old and fulfilled his days, and he appointed his son Solomon over Israel. [§]
veDavid zaken ve-saba yamim va-yamlekh et Shlomo beno al Yisrael.
'veDavid' means 'and David', 'zakEn' means 'old', 've-saba' means 'and (was) satisfied/full', 'yamim' means 'days (years)', 'va-yamlekh' means 'and he appointed/reigned', 'et' is a direct‑object marker and is not rendered in English, 'Shlomo' means 'Solomon', 'beno' means 'his son', 'al' means 'over', 'Yisrael' means 'Israel'.
[1CH.23.2] And he gathered all the chiefs of Israel and the priests and the Levites. [§]
Vaye'esof et kol sarei Yisrael ve-hakohanim ve-halviyim.
'Vaye'esof' means 'and he gathered', 'et' is a marker of the direct object, 'kol' means 'all', 'sarei' means 'chiefs' or 'heads of', 'Yisrael' means 'Israel', 've-' prefixes mean 'and', 'hakohanim' means 'the priests', 'halviyim' means 'the Levites'.
[1CH.23.3] The Levites were counted from those thirty years old and upward, and their number for the officers was thirty and eight thousand. [§]
Vayisapru ha-leviyim mibben shloshim shanah va-ma'ala vayhi misparam le-gulgelotam ligvarim shloshim ushmona alhef.
'Vayisapru' means 'they were counted', 'ha-leviyim' means 'the Levites', 'mibben' means 'from the age of', 'shloshim' means 'thirty', 'shanah' means 'years', 'va-ma'ala' means 'and upward', 'vayhi' means 'and it was', 'misparam' means 'their number', 'le-gulgelotam' means 'for the officers', 'ligvarim' means 'for the men', the second 'shloshim' again means 'thirty', 'ushmona' means 'and eight', and 'alhef' means 'thousand'.
[1CH.23.4] From these, to chant concerning the work of the house of Yahveh, twenty and four thousand, and officers and judges, six thousand. [§]
Me'eleh lenatzeach al melachet beit Yahveh esrim ve'arbah eleph ve-shotrim ve-shoftim sheshet alafim.
'Me'eleh' means 'from these', 'lenatzeach' means 'to chant' (or to lead in singing), 'al' means 'over' or 'concerning', 'melachet' means 'work' or 'service', 'beit' means 'house', 'Yahveh' is the literal rendering of YHVH meaning the divine name, 'esrim' means 'twenty', 've'arbah' means 'and four', together 'esrim ve'arbah' = 'twenty and four', 'eleph' means 'thousand', 've-shotrim' means 'and officers', 've-shoftim' means 'and judges', 'sheshet' means 'six', 'alafim' means 'thousands'.
[1CH.23.5] And four thousand gate-keepers and four thousand praising ones to Yahveh in the vessels which I made for praising. [§]
ve'arba'at alafim sho'arim ve'arba'at alafim mehalelim laYahveh bakelim asher asiti lehalel.
've'arba'at' means 'and four', 'alafim' means 'thousands', 'sho'arim' means 'gate-keepers' or 'those at the gates', 've'arba'at' again means 'and four', 'alafim' again means 'thousands', 'mehalelim' means 'praising' (people who praise), 'laYahveh' means 'to Yahveh' (the name of God rendered literally as Yahveh), 'bakelim' means 'in the vessels' or 'among the utensils', 'asher' means 'that' or 'which', 'asiti' means 'I made' or 'I did', 'lehalel' means 'to praise'.
[1CH.23.6] And David divided the portions of the Levite families for Gershon, Kehat, and Merari. [§]
Va-yechalkeim David machloket selivnei Levi le-gereshon Kehat u-merari.
'Va-yechalkeim' means 'and he divided', 'David' is the name David, 'machloket' means 'portions' or 'inheritances', 'selivnei' means 'of the families', 'Levi' means 'Levi', 'le-gereshon' means 'to Gershon', 'Kehat' means 'Kehat', and 'u-merari' means 'and Merari'.
[1CH.23.7] Drive me out to eternity, and hear. [§]
lagershuni laadan veshimi.
'la' means 'to', 'gershuni' means 'drive me out' (from the verb garash 'to expel'), 'laadan' means 'to forever' or 'to eternity', 've' means 'and', 'shimi' means 'listen' or 'hear' (imperative form).
[1CH.23.8] The sons of Laadan the chief Yechiel, Zetam, and Yoel three. [§]
B'nei Laadan ha'rosh Yechi'el veZetam veYo'el shloshah.
'B'nei' means 'the sons of', 'Laadan' is a proper name, 'ha'rosh' means 'the chief' or 'the first', 'Yechi'el' is a personal name meaning 'may God live' (but we translate names literally without interpreting divine elements), 'veZetam' means 'and Zetam', another personal name, 'veYo'el' means 'and Yoel', another personal name, and 'shloshah' means 'three'.
[1CH.23.9] The sons of Shimei—Shlomi, Haziel, and Haran—three; these are the heads of the fathers of Ladan. [§]
B'nei Shimei Shlomi v'Chaziel v'Haran shlosha, eleh rashi ha'avot leLadan.
'B'nei' means 'sons of' or 'descendants of', 'Shimei' is a proper name, 'Shlomi' is a proper name, 'v'Chaziel' means 'and Haziel' (proper name), 'v'Haran' means 'and Haran' (proper name), 'shlosha' means 'three', 'eleh' means 'these', 'rashi' means 'heads' or 'chiefs', 'ha'avot' means 'the fathers' (ancestral lines), 'leLadan' means 'of Ladan', a geographic region.
[1CH.23.10] And the sons of Shimei, Yachat, Zina, Viyush and Vriah, these are the sons of Shimei, four. [§]
uvnei shim'i yachat zina viyush uvriah eleh bnei-shim'i arbaah
'uvnei' means 'and the sons of', 'shim'i' is a personal name meaning 'Shimei', 'yachat' is a personal name, 'zina' is a personal name, 'viyush' is a personal name, 'uvriah' is a personal name, 'eleh' means 'these', 'bnei-shim'i' means 'the sons of Shimei', 'arbaah' means 'four'.
[1CH.23.11] And it was the next chief and the second, and he will help and be barren; they did not increase sons and they were to the house of father for one duty. [§]
vayehi-yaḥat ha-rosh veziʿza ha-sheni viʿush uviria lo-hirbu banim vayihyu leveit av lifkudah eḥat.
'vayehi' means 'and it was', 'yaḥat' means 'the next', 'ha-rosh' means 'the chief/head', 'veziʿza' means 'and the secondary', 'ha-sheni' means 'the second', 'viʿush' means 'and (he) will help', 'uviria' means 'and (he) will be barren', 'lo-hirbu' means 'did not increase', 'banim' means 'sons/children', 'vayihyu' means 'and they were', 'leveit' means 'to the house of', 'av' means 'father', 'lifkudah' means 'for a charge or duty', 'eḥat' means 'one'.
[1CH.23.12] The sons of Kehat: Amram, Yitzhar, Hevron and Uzziel, four. [§]
Bnei Kehat Amram Yitzhar Hevron veUzziel arbaah
'Bnei' means 'sons', 'Kehat' is a personal name, 'Amram' is a personal name, 'Yitzhar' is a personal name, 'Hevron' is a personal name, 'veUzziel' means 'and Uzziel', 'arbaah' means 'four'.
[1CH.23.13] The sons of Amram, Aaron and Moses, and Aaron separated to consecrate himself as the holy of holies, he and his sons forever, to bring a sacrifice before Yahveh, to serve Him and to bless in his name forever. [§]
B'nei Amram Aaron ve Moshe vayibadel Aaron le-hakdisho kodesh kadashim hu-ve-banav ad-olam le-haktir lifnei Yahveh le-sharto ve-le-berach bishmo ad-olam.
'B'nei' means 'the sons of', 'Amram' is a proper name, 'Aaron' is a proper name, 've' means 'and', 'Moshe' means 'Moses', 'vayibadel' means 'and he separated/distinguished', 'le-hakdisho' means 'to consecrate him', 'kodesh' means 'holy', 'kadashim' means 'holies' (as in holy of holies), 'hu' means 'he', 've-banav' means 'and his sons', 'ad-olam' means 'forever', 'le-haktir' means 'to bring a sacrifice', 'lifnei' means 'before', 'Yahveh' is the literal rendering of YHVH, 'le-sharto' means 'to serve Him', 've-le-berach' means 'and to bless', 'bishmo' means 'in his name'.
[1CH.23.14] And Moses, a man of the Gods, his sons will call upon the tribe of Levi. [§]
U-Moshe ish haElohim banav yikaru al-shevet haLevi.
'U-Moshe' means 'and Moses', 'ish' means 'man' or 'person', 'haElohim' means 'the Gods' (the plural form of Elohim with the definite article), 'banav' means 'his sons', 'yikaru' means 'they will call', 'al' means 'upon' or 'over', 'shevet' means 'tribe' (or 'staff'), and 'haLevi' means 'the Levi' referring to the tribe of Levi.
[1CH.23.15] the sons of Moses, stranger there and God is my help. [§]
B'nei Moshe Gershom veEliezer.
'B'nei' means 'the sons of', 'Moshe' is the name Moses, 'Gershom' comes from ger meaning 'stranger' and shum meaning 'there', so it means 'stranger there', 've' means 'and', 'Eliezer' combines 'El' meaning 'God' and 'ezer' meaning 'help', so it literally means 'God is my help'.
[1CH.23.16] Sons of Gershom, Shebuel the chief. [§]
Bnei Gershom Shebuel ha rosh.
'Bnei' means 'sons of', 'Gershom' is a proper name, 'Shebuel' is a proper name, 'ha' means 'the', 'rosh' means 'head' or 'chief'.
[1CH.23.17] The sons of my God help were Rechabiah the first, and there were no other sons for my God help; and the sons of Rechabiah increased upward. [§]
Vayihyu b'nei Eli'ezer Rechabiah ha'rosh, velo haya leEli'ezer banim acherim, u'bnei Rechabiah rabu lemaalah.
'Vayihyu' means 'and were', 'b'nei' means 'sons of', 'Eli'ezer' breaks into 'Eli' (my God) and 'ezer' (help) so it is rendered as 'my God help', 'Rechabiah' is a personal name, 'ha'rosh' means 'the first' or 'the chief', 'velo' means 'and not', 'haya' means 'was', 'leEli'ezer' means 'for my God help', 'banim' means 'sons', 'acherim' means 'other', 'u'bnei' means 'and the sons of', 'rabu' means 'increased', 'lemaalah' means 'upward' or 'to the upper'.
[1CH.23.18] The sons of Yitzhar, Shlomit the chief. [§]
B'nei Yitzhar Shlomit ha-rosh.
'B'nei' means 'sons of' (children of), 'Yitzhar' is a proper name meaning 'oil' or a place name, 'Shlomit' is a proper name meaning 'peaceful', 'ha-rosh' means 'the chief' or 'the head', and the final 'S' is a scribal marker indicating a paragraph break, which does not affect the meaning of the sentence.
[1CH.23.19] The sons of Hebron: Yeri Yahveh the first, Amarya the second, Yachaziel the third, and Yikmaam the fourth. [§]
B'nei Hevron Yeri-yahu ha-rosh Amarya ha-sheni Yachaziel ha-shelishi V'yikmaam ha-revi'i.
'B'nei' means 'the sons (of)', 'Hevron' is the place name Hebron, 'Yeri-yahu' is a personal name composed of 'Yeri' plus the divine suffix 'yahu' which refers to the name Yahveh, 'ha-rosh' means 'the first', 'Amarya' is a personal name, 'ha-sheni' means 'the second', 'Yachaziel' is a personal name, 'ha-shelishi' means 'the third', 'V'' is the conjunction 'and', 'Yikmaam' is a personal name, and 'ha-revi'i' means 'the fourth'.
[1CH.23.20] The sons of Uziel: Micha the first, and Yishiyah the second. [§]
Bnei Uziel Micha ha-rosh veYishiyah ha-sheni.
'Bnei' means 'sons of', 'Uziel' is a personal name (literally 'God is my strength'), 'Micha' means 'who is like God', 'ha-rosh' means 'the first', 'veYishiyah' means 'and Yishiyah' (a name meaning 'salvation of the Lord'), 'ha-sheni' means 'the second'.
[1CH.23.21] Sons of Merari Machli and Mushi, sons of Machli Eleazar and Kish. [§]
Bene Merari Machli uMushi bene Machli Eleazar vKish.
'Bene' means 'sons of', 'Merari' is a proper name, 'Machli' is a proper name, 'uMushi' means 'and Mushi' (Mushi being a proper name), the second 'bene' again means 'sons of', the second 'Machli' is the same proper name, 'Eleazar' is a proper name, and 'vKish' means 'and Kish' (Kish being a proper name).
[1CH.23.22] And Eleazar died, and he had no sons, only daughters, and the sons of Kish his brothers took them. [§]
Va-yamat Eleazar ve-lo hayu lo banim ki im banot va-yissaa'um b'nei Kish a-chayhem.
Va-yamat means 'And he died', Eleazar is a proper name, ve-lo means 'and not', hayu means 'were', lo means 'to him', banim means 'sons', ki means 'because' (here indicating a contrast), im means 'if' (used idiomatically to mean 'only'), banot means 'daughters', va-yissaa'um means 'and they took', b'nei means 'the sons of', Kish is a personal name, a-chayhem means 'their brothers'.
[1CH.23.23] The sons of Moses: Machli, Edar, and Yirmot, three. [§]
Bnei Mushi Machli veEder viYirmot shlosha.
'Bnei' means 'sons', 'Mushi' is the name Moses, 'Machli' is a personal name, 've' means 'and', 'Eder' is a personal name, 'vi' means 'and', 'Yirmot' is a personal name, 'shlosha' means 'three'.
[1CH.23.24] These are the sons of Levi of the house of their fathers, heads of the fathers for their duties, in the count of names for their rolls, the maker of the work for the service of the house of Yahveh from twenty years old and upward. [§]
Eleh b'nei-Levi le-beit avoteihem rash'ei ha-avot li-p'kudehem be-mispar shemot le-gulgolotam oseh ha-melacha la-avodat beit Yahveh mi-ven esrim shanah va-ma'alah.
'Eleh' means 'these', 'b'nei-Levi' means 'sons of Levi', 'le-beit avoteihem' means 'to the house of their fathers', 'rash'ei ha-avot' means 'heads of the fathers', 'li-p'kudehem' means 'for their duties', 'be-mispar shemot' means 'in the count of names', 'le-gulgolotam' means 'for their rolls', 'oseh ha-melacha' means 'maker of the work', 'la-avodat beit Yahveh' means 'for the service of the house of Yahveh', 'mi-ven esrim shanah' means 'from twenty years old', 'va-ma'alah' means 'and upward'.
[1CH.23.25] Because David said, Let Yahveh, the God of Israel, rest for his people, and he dwelt in Jerusalem forever. [§]
Ki amar David heniach Yahveh Elohei Yisrael leamav vayishkon birushalam ad leolam.
'Ki' means 'because', 'amar' means 'said', 'David' is the name David, 'heni\'ach' is a verb meaning 'let rest' or 'let be at peace', 'Yahveh' translates the Tetragrammaton YHVH as instructed, 'Elohei' is the construct form of 'Elohim' meaning 'God of', so it is rendered as 'the God of', 'Yisrael' means 'Israel', 'leamav' means 'to his people', 'vayishkon' means 'and dwelt', 'birushalam' means 'in Jerusalem', 'ad' means 'until' and 'leolam' means 'forever', together 'ad leolam' is rendered 'forever'.
[1CH.23.26] Even for the Levites there is no lifting of the dwelling place and all its vessels for his service. [§]
vegam l'leviyim ein lash'et et hamishkan ve et kol kelav la'avodato.
'vegam' means 'also' or 'even', 'l'leviyim' means 'to the Levites', 'ein' means 'there is not', 'lash'et' means 'to lift' or 'to carry', 'et' is the direct‑object marker, 'hamishkan' means 'the dwelling place' (the tabernacle), 've' means 'and', 'kol' means 'all', 'kelav' means 'its vessels', 'la'avodato' means 'for his service'.
[1CH.23.27] For the later sayings of David are a count of the sons of Levi from twenty years old and upward. [§]
ki vedivrei David haachronim hemmah mispar b'nei Levi miben esrim shana ulemala.
'ki' means 'for', 'vedivrei' means 'in the words of', 'David' is the proper name David, 'haachronim' means 'the later', 'hemmah' means 'they are', 'mispar' means 'a count' or 'number', 'b'nei' means 'of the sons', 'Levi' is the proper name Levi, 'miben' means 'from', 'esrim' means 'twenty', 'shana' means 'year' (in the sense of age), and 'ulemal a' means 'and above' or 'and upward'.
[1CH.23.28] Because their standing was at the hand of the sons of Aaron for the service of the house of Yahveh on the courtyards and on the shutters and on the purification of all holy things, and the work of the service of the house of the Gods. [§]
Ki ma'amadam le-yad b'nei Aharon la'avodah beit Yahveh al hachitserot ve'al ha'leshakhot ve'al taharat lechol kodesh u'ma'ase avodat beit haElohim.
'Ki' means 'because', 'ma'amadam' means 'their standing' or 'position', 'le-yad' means 'at the hand of' (i.e., under the authority of), 'b'nei' means 'sons of', 'Aharon' is the name Aaron, 'la'avodah' means 'for the service', 'beit' means 'house', 'Yahveh' is the literal translation of YHVH, 'al' means 'on' or 'over', 'hachitserot' means 'the courtyards', 've'al' means 'and on', 'ha'leshakhot' means 'the shutters', 've'al' again 'and on', 'taharat' means 'purification', 'lechol' means 'of all', 'kodesh' means 'holy (things)', 'u'' is 'and', 'ma'ase' means 'the work', 'avodat' means 'of service', 'beit' again 'house', 'haElohim' means 'the Gods'.
[1CH.23.29] And for the bread of the arrangement, and for the salt, for the grain offering, and for the loaves of the unleavened, and for the honey offering, and for the fried offering, and for all measures, and a measure. [§]
ul-lechem ha-maarekhet ul-sollet le-mincha ve-lirkeikei ha-matzot ve-la-machavat ve-la-murvakhet ul-khol-mesurah u-midah.
'ul-lechem' means 'and for the bread', 'ha-maarekhet' means 'of the arrangement', 'ul-sollet' means 'and for the salt', 'le-mincha' means 'for the grain offering', 've-lirkeikei' means 'and for the loaves of', 'ha-matzot' means 'the unleavened', 've-la-machavat' means 'and for the honey offering', 've-la-murvakhet' means 'and for the fried offering', 'ul-khol-mesurah' means 'and for all measures', 'u-midah' means 'and a measure'.
[1CH.23.30] And to stand in the morning, in the morning, to give thanks and to praise Yahveh, and also in the evening. [§]
ve-laamod baBoker baBoker lehodot u-lehallel laYahveh ve-ken la-arev.
've' means 'and', 'laamod' means 'to stand', 'baBoker' means 'in the morning', the phrase 'baBoker baBoker' repeats 'in the morning', 'lehodot' means 'to give thanks', 'u' means 'and', 'lehallel' means 'to praise', 'laYahveh' means 'Yahveh' (the name YHVH rendered as Yahveh), 've' again means 'and', 'ken' means 'also' or 'indeed', and 'la-arev' means 'in the evening'.
[1CH.23.31] And for all the offerings, offerings to Yahveh, the Sabbaths, the months and the festivals, in the number according to judgement upon them always before Yahveh. [§]
Ulekhol ha'alot alot l'Yahveh lashabbatot lechadashim ve'lamoadim bemispar ke-mishpat aleihem tamid lifnei Yahveh.
'Ulekhol' means 'and for all', 'ha'alot' means 'the offerings', 'alot' means 'offerings', 'l'Yahveh' means 'to Yahveh', 'lashabbatot' means 'the Sabbaths', 'lechadashim' means 'the months', 've'lamoadim' means 'and the appointed times (festivals)', 'bemispar' means 'in number', 'ke-mishpat' means 'according to judgement', 'aleihem' means 'upon them', 'tamid' means 'always', 'lifnei' means 'before', 'Yahveh' means 'Yahveh'.
[1CH.23.32] And they shall keep the guard of the tent of meeting, and the guard of the holy, and the guard of the sons of Aaron, their brothers, for the service of the house of Yahveh. [§]
ve-shamru et mishmeret ohel-moad ve-et mishmeret ha-kodesh u-mishmeret b'nei Aharon achehem la'avodat beit Yahveh.
've-shamru' means 'they shall keep', 'et' is a direct object marker, 'mishmeret' means 'guard' or 'watch', 'ohel' means 'tent', 'moed' means 'meeting' (or appointed time), together 'ohel-moad' means 'tent of meeting', 've-et' means 'and', 'ha-kodesh' means 'the holy', 'u-mishmeret' means 'and the guard', 'b'nei' means 'sons of', 'Aharon' is the name Aaron, 'achehem' means 'their brothers', 'la'avodat' means 'for the service', 'beit' means 'house', 'Yahveh' is the literal translation of the divine name YHVH, meaning the LORD. The verse commands the Israelites to keep the guard of the tent of meeting, the holy, and the guard of the sons of Aaron, their brothers, for the service of Yahveh's house.
1CH.24
[1CH.24.1] And the sons of Aaron, their portions; the sons of Aaron are Nadab, Abihu, Eleazar, and Ithamar. [§]
veLivne Aaron Mahlekotam Bnei Aaron Nadav vaAvihu Eleazar veIthamar.
've' means 'and', 'Livne' means 'the sons', 'Aaron' is a proper name, 'Mahlekotam' means 'their portions' or 'their inheritances', 'Bnei' means 'sons of', the second 'Aaron' repeats the name, 'Nadav' is the name Nadab, 'va' means 'and', 'Avihu' is the name Abihu, 'Eleazar' is the name Eleazar, 've' again means 'and', 'Ithamar' is the name Ithamar.
[1CH.24.2] And Nadab and Abihu died before their father; they had no sons; and they appointed Eleazar and Itamar. [§]
Vayamat Nadab vaAvihu lifnei aviham uvanim lo hayu lahem vayekahenu Eleazar veItamar.
'Vayamat' means 'and died', 'Nadab' is a proper name, 'vaAvihu' means 'and Abihu', 'lifnei' means 'before', 'aviham' means 'their father', 'uvan im' means 'and sons', 'lo' means 'not', 'hayu' means 'were', 'lahem' means 'to them' (i.e., they had), 'vayekahenu' means 'and they appointed', 'Eleazar' is a proper name, 'veItamar' means 'and Itamar'.
[1CH.24.3] And David divided them, and Tsadok from the sons of Elazar, and Ahimelech from the sons of Ithamar, to their service in their work. [§]
Vayehalkeim David ve Tsadok min-benei Elazar ve Achimelek min-benei Itamar lefikudatam baavodatam.
'Vayehalkeim' means 'and he divided', 'David' is the name David, 've' means 'and', 'Tsadok' is the name Tsadok, 'min' means 'from', 'benei' means 'the sons of', 'Elazar' is the name Elazar, 've' again means 'and', 'Achimelek' is the name Ahimelech, 'min' again means 'from', 'benei' again means 'the sons of', 'Itamar' is the name Ithamar, 'lefikudatam' means 'to their service' or 'for their appointment', 'baavodatam' means 'in their work' or 'in their service'.
[1CH.24.4] They found many sons of Eleazar for the heads of the warriors from the sons of Ithamar and they divided them to the sons of Eleazar as heads for the house of fathers: sixteen, and to the sons of Ithamar for the house of their fathers: eight. [§]
vayimmatsu bnei eleazar rabim lerashei hageverim min bnei itamar vayachlukum livnei eleazar rashim lebeit avot shisha asar velivnei itamar lebeit avotam shmona.
'vayimmatsu' means 'and they found', 'bnei eleazar' means 'sons of Eleazar', 'rabim' means 'many', 'lerashei hageverim' means 'for the heads of the warriors', 'min bnei itamar' means 'from the sons of Ithamar', 'vayachlukum' means 'and they divided them', 'livnei eleazar' means 'to the sons of Eleazar', 'rashim' means 'heads', 'lebeit avot' means 'for the house of fathers', 'shisha asar' means 'sixteen', 'velivnei itamar' means 'and to the sons of Ithamar', 'lebeit avotam' means 'for the house of their fathers', 'shmona' means 'eight'.
[1CH.24.5] And they divided them by lots, these with these, because they were princes of the holy and princes of the Gods, from the sons of Elazar and the sons of Itamar. [§]
Vayachl'kum begoralot eileh im-eileh ki hayu sarei kodesh v'sarei haelohim mibnei Elazar u'vibnei Itamar.
'Vayachl'kum' means 'they divided', 'begoralot' means 'by lots', 'eileh' means 'these', 'im-eileh' means 'with these', 'ki' means 'because', 'hayu' means 'they were', 'sarei' means 'princes', 'kodesh' means 'the holy', 'v'sarei' means 'and princes', 'haelohim' means 'the Gods', 'mibnei' means 'from the sons of', 'Elazar' is a personal name, 'u'vibnei' means 'and from the sons of', 'Itamar' is a personal name.
[1CH.24.6] And Shemaiah son of Netanel the scribe, a Levite, wrote before the king and the princes and Tzadok the priest and Achimelech son of Avyatar and the heads of the fathers for the priests and the Levites, a house of one father, Ahuz for Elazar and Ahuz Ahuz for Itamar. [§]
Vayikhtvem Shemaiah ben Netanel ha-sofer min ha-Levi lifnei ha-melekh veha-sarim veTzadok ha-Kohen va-Achimelech ben-Avyatar ve-rashei ha-avot la-kohanim ve-lalviim beit-av echad Ahuz le-Elazar ve-Ahuz Ahuz le-Itamar.
'Vayikhtvem' means 'and he wrote', 'Shemaiah' is a personal name meaning 'the Lord has heard', 'ben' means 'son of', 'Netanel' is a personal name meaning 'gift of God', 'ha-sofer' means 'the scribe', 'min' means 'from', 'ha-Levi' means 'the Levite', 'lifnei' means 'before', 'ha-melekh' means 'the king', 'veha-sarim' means 'and the princes', 'veTzadok' means 'and Tzadok', a personal name meaning 'righteous', 'ha-Kohen' means 'the priest', 'va-Achimelech' means 'and Achimelech', another personal name meaning 'my brother is king', 'ben-Avyatar' means 'son of Avyatar', 've-rashei' means 'and heads of', 'ha-avot' means 'the fathers', 'la-kohanim' means 'for the priests', 've-lalviim' means 'and for the Levites', 'beit-av' means 'house of a father', 'echad' means 'one', 'Ahuz' is a personal name meaning 'possessor', 'le-Elazar' means 'to Elazar', 've-Ahuz Ahuz' repeats the name for emphasis, 'le-Itamar' means 'to Itamar'.
[1CH.24.7] And the first lot went out for Yehoyariv, the second for Idayya. [§]
vayetze ha-goral ha-rishon li-yehoyariv li-idayyah ha-sheni.
'vayetze' means 'and went out', 'ha-goral' means 'the lot', 'ha-rishon' means 'the first', 'li-yehoyariv' means 'for Yehoyariv' (a personal name, with 'li-' indicating 'for'), 'li-idayyah' means 'for Idayya' (another personal name), 'ha-sheni' means 'the second'.
[1CH.24.8] To the prohibited, the third; for the hairs, the fourth. [§]
Lecharim hashlishi li'se'orim harevi'i.
'Lecharim' means 'to/for the prohibited' (from charam, to forbid). 'Hashlishi' means 'the third'. 'Li'se'orim' means 'for the hairs' (se'orim is the plural of se'ar, hair). 'Harevi'i' means 'the fourth'.
[1CH.24.9] to the queen the fifth, to the right the sixth. [§]
Le-malkiyah ha-chamishi le-miyam ha-shishi.
'Le' means 'to', 'malkiyah' means 'queen', 'ha' means 'the', 'chamishi' means 'fifth', the second 'Le' again means 'to', 'mi' is a prepositional prefix meaning 'from' or 'to the', 'yam' means 'right' (as in the direction of the right hand), 'ha' again means 'the', and 'shishi' means 'sixth'.
[1CH.24.10] to the end of the seventh, to my father the eighth. [§]
Lehakotz hashvi'i la'aviya hashmini.
'Lehakotz' means 'to the end', 'hashvi'i' means 'the seventh', 'la'aviya' means 'to my father', 'hashmini' means 'the eighth'.
[1CH.24.11] To Jesus the ninth, to Shkanyahu the tenth. [§]
LeYeshua hatteshichi liShkanyahu haAsiri.
'Le' means 'to' or 'for', 'Yeshua' is the Hebrew name of Jesus, 'hatteshichi' means 'the ninth', 'li' means 'to' or 'for', 'Shkanyahu' is a proper name, and 'haAsiri' means 'the tenth'. The phrase lists two individuals, each identified by an ordinal number.
[1CH.24.12] To the God who will bring back, I made ten, to raise twelve. [§]
Le-El-yashiv ashti asar le-yakim shnei asar.
'Le' means 'to' or 'for', 'El' means 'God', 'yashiv' means 'will bring back' (so together 'to God who will bring back'), 'ashti' is the verb 'I made', 'asar' means 'ten', the second 'le' again means 'to' or 'for', 'yakim' means 'will raise' or 'to raise', 'shnei' means 'two', and the final 'asar' again means 'ten' (in the construct form it denotes the number twelve).
[1CH.24.13] To the sphere thirteen, to the father's dwelling fourteen. [§]
Lechuppah shloshah asar leyeshevav arbaah asar.
'Lechuppah' means 'to the sphere' or 'to the circle', 'shloshah' means 'three', 'asar' means 'ten' which together form the Hebrew number thirteen. 'Leyeshevav' means 'to the dwelling of the father' (from 'yeshev' = dwelling/seat and 'av' = father). 'Arbaah' means 'four', 'asar' means 'ten' which together form the Hebrew number fourteen.
[1CH.24.14] To count fifteen, to say sixteen. [§]
Levilga chamisha asar le'immer shisha asar.
'Levilga' is an infinitive construct meaning 'to count' or 'to reckon'. 'Chamisha asar' is the phrase for the number fifteen. 'Le'immer' is another infinitive construct meaning 'to say' or 'to utter'. 'Shisha asar' is the phrase for the number sixteen.
[1CH.24.15] To a pig seventeen, to shatter eighteen. [§]
Lechezir shiva asar lehapitzeitz shmona asar.
'Lechezir' is le- (to) plus chezir (pig), meaning "to a pig". 'Shiva' means "seven" and 'asar' means "ten"; together 'shiva asar' denotes the number seventeen. 'Lehapitzeitz' is the infinitive form meaning "to shatter" or "to burst". 'Shmona' means "eight" and again 'asar' means "ten"; together 'shmona asar' denotes the number eighteen.
[1CH.24.16] To open, nineteen to Ezekiel the twentieth. [§]
Lifetachyah tisha asar liyechezkel haeshrim.
'Lifetachyah' means 'to open' (the verb form of open), 'tisha asar' means 'nineteen' (the Hebrew numeral for 19), 'liyechezkel' means 'to Ezekiel' (the dative form of the name Ezekiel), 'haeshrim' means 'the twentieth' (the ordinal number).
[1CH.24.17] To prepare one and twenty for a reward two and twenty. [§]
Le-yachin echad ve'esrim le-gamul shenayim ve'esrim.
'Le-yachin' means 'to prepare' (the prefix le- adds the sense of 'to' or 'for' to the verb yachin 'prepare'). 'Echad' means 'one'. 'Ve'esrim' means 'and twenty', together 'one and twenty' (21). 'Le-gamul' means 'to reward' or 'for a reward' (the verb gamul 'to reward' with the same prefix le-). 'Shenayim' means 'two'. The second 've'esrim' again means 'and twenty', together 'two and twenty' (22).
[1CH.24.18] For Lidlayahu, twenty-three; for Maaziyahu, twenty-four. [§]
Lidlayahu shlosha veesrim lemaaziyahu arbaah veesrim
'Lidlayahu' is a proper name; 'shlosha' means 'three'; 'veesrim' means 'and twenty', together indicating the number twenty‑three. 'lemaaziyahu' is another proper name; 'arbaah' means 'four'; 'veesrim' again means 'and twenty', together indicating the number twenty‑four. The semicolon separates the two statements.
[1CH.24.19] These are their service for their work to come to the house of Yahveh according to their judgment by the hand of Aaron their father as Yahveh the Gods of Israel commanded him. [§]
Eleh pekudatam laavodatham lavo levait-Yahveh kemishpatam be yad Aharon aviham kaasher tzivahu Yahveh the Gods of Israel
'Eleh' means 'these', 'pekudatam' means 'their service' or 'their appointment', 'laavodatham' means 'for their work', 'lavo' means 'to come', 'levait-Yahveh' means 'to the house of Yahveh', 'kemishpatam' means 'according to their judgment', 'be yad' means 'by the hand of', 'Aharon' means 'Aaron', 'aviham' means 'their father', 'kaasher' means 'as what', 'tzivahu' means 'he commanded him', 'Yahveh' is the literal translation of YHVH, and 'the Gods of Israel' is the literal translation of Elohei Yisrael.
[1CH.24.20] And the sons of Levi the remaining, the sons of Amram Shubael, the sons of Shubael Yechdiyahu. [§]
ve-libnei Levi hanotarim libnei Amram Shubael libnei Shubael Yechdiyahu.
've' means 'and', 'libnei' means 'the sons of', 'Levi' is the name of the tribe, 'hanotarim' means 'the remaining' or 'the rest', the second 'libnei' repeats 'the sons of', 'Amram' is a personal name, 'Shubael' is a personal name, the third 'libnei' again means 'the sons of', the fourth 'Shubael' repeats the name, and 'Yechdiyahu' is a personal name.
[1CH.24.21] To Rechab-yahu, to the sons of Rechab-yahu, the chief Yishiya. [§]
Lirchavyahu libnei Rechavyahu ha-rosh Yishiyah.
'Lirchavyahu' means 'to/for Rechab-yahu', a personal name. 'libnei' means 'to the sons of'. 'Rechavyahu' repeats the same name 'Rechab-yahu'. 'ha-rosh' means 'the chief' (a title). 'Yishiyah' is a proper name, likely 'Yishiya'.
[1CH.24.22] Layyitzhari, peace to the sons of peace together. [§]
Layyitzhari shlomot livnei shlomot yachath.
'Layyitzhari' is a proper name (the prefix la- meaning 'to' or 'for' attached to the name Yitzhari, which can be rendered as 'Yitzhari'); 'shlomot' means 'peace' (plural form, indicating multiple instances or a state of peace); 'livnei' means 'to the children of' or 'to the sons of'; the second 'shlomot' repeats the word 'peace', referring to those children; 'yachath' means 'together' or 'joined'. The phrase therefore addresses Yitzhari, wishing peace to the children of peace, in unity.
[1CH.24.23] And my sons: Yeriahu, Amaryahu the second, Yachaziel the third, Yekamam the fourth. [§]
Uvenai Yeriahu Amaryahu hasheni Yachaziel hashlishi Yekamam harevii.
'Uvenai' means 'and my sons', 'Yeriahu' is a personal name meaning 'Yahweh will raise', 'Amaryahu' is a personal name, 'hasheni' means 'the second', 'Yachaziel' is a personal name meaning 'God will see', 'hashlishi' means 'the third', 'Yekamam' is a personal name meaning 'he will rise', 'harevii' means 'the fourth'.
[1CH.24.24] The sons of strength of God, Mikha, to the sons of Mikha, watch. [§]
B'nei Uzzi'el Mikha li-b'nei Mikha Shamor.
'B'nei' means 'the sons of', 'Uzzi'el' is a personal name meaning 'strength of God' (with 'El' meaning 'God'), 'Mikha' is a personal name meaning 'who is like', 'li-b'nei' means 'to/for the sons of', and 'Shamor' is a personal name meaning 'watch' or 'guard'. The phrase lists a genealogy: the sons of Uzzi'el are Mikha, and the sons of Mikha are Shamor.
[1CH.24.25] My brother Mikha Yishiyah to the sons of Yishiyah Zacharyah. [§]
Achi Mikha Yishiyah li'vnei Yishiyah Zekharyahu.
'Achi' means 'my brother', 'Mikha' is a personal name (a form of Micha), 'Yishiyah' is a personal name likely meaning 'salvation of Yahveh', 'li'vnei' means 'to the sons of', the second 'Yishiyah' repeats that name, and 'Zekharyahu' is a personal name meaning 'Yahveh remembers' (the theophoric element Yahu is rendered as Yahveh).
[1CH.24.26] The sons of Merari, Machli and Mushi; the son of Yeziah, his son. [§]
B'nei Merari Machli uMushi B'nei Y'aziyahu B'no.
'B'nei' means 'sons of', 'Merari' is a proper name, 'Machli' is a proper name, 'uMushi' means 'and Mushi' (another proper name), 'B'nei' again means 'sons of', 'Y'aziyahu' is a proper name, and 'B'no' means 'his son'.
[1CH.24.27] The sons of Merari: Ya'aziyahu his son, and Shoham, and Zakkur, and Ivri. [§]
B'nei Merari leYa'aziyahu beno v'Shoham v'Zakkur v'Ivri.
'B'nei' means 'sons of', 'Merari' is a personal name meaning 'bitter', 'leYa'aziyahu' means 'to Ya'aziyahu', a theophoric name meaning 'Yahweh helps', 'beno' means 'his son', 'v'Shoham' means 'and Shoham', a personal name meaning 'onyx', 'v'Zakkur' means 'and Zakkur', a personal name meaning 'remembrance' or 'memory', 'v'Ivri' means 'and Ivri', meaning 'Hebrew' or a personal name.
[1CH.24.28] For forgiveness Eleazar, and there were no sons for him. [§]
Lemachli Elazar ve lo hayah lo banim.
'Lemachli' means 'for forgiveness' (the noun machli meaning forgiveness with the preposition le meaning 'for'). 'Elazar' is a personal name meaning 'God has helped' but here it is left as the proper name. 've' means 'and'. 'lo' means 'not'. 'hayah' means 'was' or 'there was'. The second 'lo' means 'to him' (a dative pronoun). 'banim' means 'sons' or 'children'.
[1CH.24.29] To Kish, the sons of Kish, may God have mercy. [§]
Leqish b'nei Kish Yirachme'el.
'Leqish' means 'to Kish', 'b'nei' means 'sons of', 'Kish' is a proper name, 'Yirachme'el' is a verb meaning 'may have mercy' with the suffix 'El' meaning 'God', so it conveys 'may God have mercy'.
[1CH.24.30] And the sons of Moses—Machli, Eder, and Yirimoth—these are the sons of the Levites for the house of their fathers. [§]
U'Bnei Moshi Machli veEder viYirimot eileh Bnei haLeviim lebeit avotehem.
'U' means 'and', 'Bnei' means 'sons', 'Moshi' is the name 'Moses', 'Machli' is a personal name, 'veEder' means 'and Eder', 'viYirimot' means 'and Yirimoth', 'eileh' means 'these', 'Bnei' again means 'sons', 'haLeviim' means 'the Levites', 'lebeit' means 'to the house of', 'avotehem' means 'their fathers'.
[1CH.24.31] And they also cast lots for the service of their brothers, the sons of Aaron, before King David, Zedek, Ahimelech, and the heads of the ancestors of the priests and of the Levites, the fathers of the chief, for the service of his younger brother. [§]
Vayapilu gam-hem goralot le'umat achayhem b'nei Aharon lifnei David ha-melech veTzadok veAchimelech veRoshim ha-avot lakhohanim veLalaviyim avot ha-rosh le'umat achiv ha-katan.
'Vayapilu' means 'and they cast', 'gam-hem' means 'also they', 'gor alot' means 'lots', 'le'umat' means 'for the service/charge of', 'achayhem' means 'their brothers', 'b'nei Aharon' means 'the sons of Aaron', 'lifnei' means 'before', 'David ha-melech' means 'David the king', 'veTzadok' means 'and Zedok', 'veAchimelech' means 'and Ahimelech', 'veRoshim' means 'and the heads', 'ha-avot' means 'of the fathers/ancestors', 'lakhohanim' means 'of the priests', 'veLalaviyim' means 'and of the Levites', 'avot ha-rosh' means 'fathers of the chief', 'le'umat' repeats 'for the service/charge of', 'achiv' means 'his brother', 'ha-katan' means 'the younger'.
1CH.25
[1CH.25.1] David separated the chiefs of the army for the work of Asaph's sons, and Heman, and Iduthun the prophets, with lyres, harps, and cymbals; and their number was men of labor for their service. [§]
Vayavdel David ve-sharei ha-tzava la-avodah livnei Asaf ve-Heyman ve-iduton ha-nabbiyim be-chinorot bi-nevalim u-bimtziltayim vayhi misparam anshei melacha la-avodetam.
'Vayavdel' means 'and he separated', 'David' is the name David, 've-sharei' means 'and the chiefs', 'ha-tzava' means 'of the army', 'la-avodah' means 'for the work', 'livnei' means 'of the sons/children of', 'Asaf' is the name Asaph, 've-Heyman' means 'and Heman', 've-iduton' means 'and Iduthun', 'ha-nabbiyim' means 'the prophets', 'be-chinorot' means 'with lyres', 'bi-nevalim' means 'with harps', 'u-bimtziltayim' means 'and with cymbals', 'vayhi' means 'and it was', 'misparam' means 'their number', 'anshei' means 'men of', 'melacha' means 'work', 'la-avodetam' means 'for their service'.
[1CH.25.2] The sons of Asaf: Zakkur, and Yosef, and Netanyah, and Asarela, the sons of Asaf, by the hand of Asaf the prophet, by the hand of the king. [§]
Livnei Asaf Zakkur veYosef uNethanyah vaAsarela b'nei Asaf al yad-Asaf hanibba al-yedei ha-melekh.
'Livnei' means 'the sons of', 'Asaf' is a proper name, 'Zakkur' is a personal name, 'veYosef' means 'and Yosef', 'uNethanyah' means 'and Netanyah', 'vaAsarela' means 'and Asarela', 'b'nei' repeats 'the sons of', 'al' means 'by' or 'at', 'yad' means 'hand', 'Asaf' repeats the name, 'hanibba' means 'the prophet' (from n-b- meaning to prophesy), 'al' again 'by', 'yedei' is the construct form of 'hand' meaning 'by the hand of', 'ha-melekh' means 'the king'.
[1CH.25.3] Lidutun, the sons of Yedutun—Gedalyahu, Tsri, Shaya'yu, Chasavyahu, and Matitya'hu—six in number, by the hand of their fathers Yedutun, on the harp the prophet, upon praises and hymns to Yahveh. [§]
Lidutun b'nei Yedutun Gedalyahu u-tzri vi-sha'yahu chasav-yahu u-matitya'hu shisha al yedei aviham Yedutun ba-kinor ha-niba al-hodot ve-hallel la-Yahveh.
'Lidutun' is a proper name; 'b'nei' means 'the sons of'; 'Yedutun' is a proper name; 'Gedalyahu' is a name that contains the divine element 'Yahu' (Yahveh) and means 'God makes great'; 'u-' is the conjunction 'and'; 'tzri' is a proper name; 'vi-sha'yahu' is a name meaning 'and salvation of Yahveh'; 'chasav-yahu' is a name meaning 'thought of Yahveh'; 'u-matitya'hu' is a name meaning 'and gift of Yahveh'; 'shisha' means 'six'; 'al' means 'by' or 'upon'; 'yedei' means 'the hand of'; 'aviham' means 'their fathers'; the second 'Yedutun' repeats the name; 'ba-kinor' means 'on the harp'; 'ha-niba' means 'the prophet'; 'al-hodot' means 'upon praises'; 've-hallel' means 'and hymn/praise'; 'la-Yahveh' translates the divine name YHWH as 'Yahveh'.
[1CH.25.4] Leheiman, the sons of Heiman, Bukkiah, Matanyahu, Uziel, Shevoel and Viriyomot, Chananya, Chanani, Eliatha, Giddalti and Veromamti, Ezer, Yashbekasha Malloti, Hotir Machaziot. [§]
Leheiman bnei Heiman Bukkiah Matanyahu Uziel Shevoel Viriyomot Chananya Chanani Eliatha Giddalti Veromamti Ezer Yashbekasha Malloti Hotir Machaziot.
'Leheiman' is the preposition 'le' meaning 'to' or 'for' attached to the personal name Heiman. 'bnei' means 'sons of'. 'Heiman' is a proper name meaning 'faithful'. 'Bukkiah', 'Matanyahu', 'Uziel', 'Shevoel', 'Viriyomot', 'Chananya', 'Chanani', 'Eliatha', 'Giddalti', 'Veromamti', 'Ezer', 'Yashbekasha', 'Malloti', and 'Machaziot' are all proper names listed in the verse, each transliterated directly from the Hebrew characters. No divine name appears in this verse, so no special God-name translation is required.
[1CH.25.5] All these sons for Heiman, the seer of the king, in the words of the Gods, to the mountains horn, and the Gods gave to Heiman fourteen sons and three daughters. [§]
Kol-elleh banim leheiman chozeh hammelekh bedivre haelohim leharim karen vayiten haelohim leheiman banim arbaah asar uvanot shalosh.
'Kol-elleh' means 'all these', 'banim' means 'sons', 'leheiman' means 'for Heiman' (a personal name), 'chozeh' means 'seer', 'hammelekh' means 'the king', 'bedivre' means 'in the words', 'haelohim' means 'the Gods' (Elohim rendered as the plural 'the Gods'), 'leharim' means 'to the mountains', 'karen' means 'horn', 'vayiten' means 'and gave', 'arbaah asar' means 'fourteen', 'uvanot' means 'daughters', 'shalosh' means 'three'. The translation follows the literal meanings of each Hebrew word while applying the given rules for divine names.
[1CH.25.6] All these by the hand of their fathers in the song of the house of Yahveh with two cords, harps and lyres for the service of the house of the Gods by the hand of the king Sosaf, Vidun and Heiman. [§]
kol-elleh al-yedei aviham ba-shir beit yahveh bimtziltayim nevalim vekinorot la-avodat beit haelohim al-yedei ha-melekh sosaf vi-ditun vehheiman.
'kol' means 'all', 'elleh' means 'these', together 'all these'. 'al-yedei' means 'by the hand of'. 'aviham' means 'their fathers' (or 'their forebears'). 'ba-shir' means 'in the song'. 'beit yahveh' means 'the house of Yahveh', where 'Yahveh' is the literal translation of the divine name YHVH. 'bimtziltayim' means 'with two cords' (referring to stringed instruments). 'nevalim' means 'harps' (plural). 'vekinorot' means 'and lyres' (plural). 'la-avodat' means 'for the service of'. 'beit haelohim' means 'the house of the Gods', where 'elohim' is literally translated as 'the Gods' (plural). 'al-yedei' again means 'by the hand of'. 'ha-melekh' means 'the king'. 'sosaf' is a proper name of an official. 'vi-ditun' is another proper name. 'veheiman' is a third proper name. The divine titles are rendered literally as instructed: 'Yahveh' for YHVH and 'the Gods' for Elohim.
[1CH.25.7] And their number with their brothers, those taught in song to Yahveh, all the wise, two hundred eighty and eight. [§]
vayhee misparam im-acheihem melummedey-shir laYahveh kol-hamevin matayim shmonim ushmonah.
'vayhee' means 'and it was', 'misparam' means 'their number', 'im-acheihem' means 'with their brothers', 'melummedey-shir' means 'those taught in song', 'laYahveh' means 'to Yahveh' (the name YHVH rendered as Yahveh), 'kol-hamevin' means 'all the understanding/wise', 'matayim' means 'two hundred', 'shmonim' means 'eighty', and 'ushmonah' means 'and eight'.
[1CH.25.8] They cast lots of service for the burden as the small as the great, understanding with a student. [§]
vayapilu goralot mishmeret leumat kakaton kagadol mevin im talmid p
'vayapilu' means 'they cast' (third person masculine plural verb), 'goralot' means 'lots' (plural of lot), 'mishmeret' means 'service' or 'watch', 'leumat' means 'for the burden' or 'to the task', 'kakaton' means 'as the small' (ka = like, katon = small), 'kagadol' means 'as the great' (ka = like, gadol = great), 'mevin' means 'understanding', 'im' means 'with', 'talmid' means 'student', and 'p' is a marginal notation with no lexical meaning in the verse.
[1CH.25.9] And the first lot fell to Asaf for Joseph; Gedaliah was the second, he and his brothers and his sons, twelve. [§]
Vayetze haggoral harishon leasaf leyosf gedalyahu hasheni hu-ve'echav uvanav sheneyim asar.
'Vayetze' means 'and went out' or 'came out', 'haggoral' means 'the lot', 'harishon' means 'the first', 'leasaf' means 'to Asaf', 'leyosf' means 'for Joseph', 'gedalyahu' is a personal name 'Gedaliah', 'hasheni' means 'the second', 'hu-ve'echav' means 'he and his brothers', 'uvanav' means 'and his sons', 'sheneyim asar' means 'twelve'.
[1CH.25.10] The third, a male, his sons and his brothers twelve. [§]
ha-shlishi zakur banav ve'echav shnem asar.
'ha-shlishi' means 'the third', 'zakur' means 'male' or 'a man', 'banav' means 'his sons', 've'echav' means 'and his brothers', 'shnem' means 'two', 'asar' means 'ten', together 'shnem asar' means 'twelve'.
[1CH.25.11] The fourth, the Egyptian, his sons and his brothers, twelve. [§]
ha-revi'i la-yitzri banav ve'echav shnei asar.
'ha-revi'i' means 'the fourth', 'la-yitzri' means 'the Egyptian' (literally 'to/for the Egyptian' but here understood as a title), 'banav' means 'his sons', 've'echav' means 'and his brothers', 'shnei' means 'two' and 'asar' means 'ten', together 'shnei asar' means 'twelve'.
[1CH.25.12] The fifth, Netanyahu, his sons and his brothers, twelve. [§]
Ha chamishi Netanyahu banav ve'echav shenayim asar.
'Ha chamishi' means 'the fifth' (a rank or position). 'Netanyahu' is a personal name meaning 'gift of Yahweh'. 'banav' means 'his sons'. 've'echav' means 'and his brothers'. 'shenayim asar' means 'twelve'.
[1CH.25.13] The sixth was Bukkiahu; his sons and his brothers were twelve. [§]
Hashishi Bukkiahu banav ve'echav sheneyim asar.
'Hashishi' means 'the sixth', 'Bukkiahu' is a proper name, 'banav' means 'his sons', 've'echav' means 'and his brothers', 'sheneyim asar' means 'twelve' (literally 'two tens').
[1CH.25.14] the seventh Israel, his sons and his brothers, twelve. [§]
hashvii yesarela banav veechav shneim asar.
'hashvii' means 'the seventh', 'yesarela' is a form of the name Israel, 'banav' means 'his sons', 'veechav' means 'and his brothers', 'shneim' means 'two', 'asar' means 'ten', together the phrase lists the seventh Israel, his sons and his brothers, totaling twelve.
[1CH.25.15] The eighth, Isaiah, his sons and his brothers, twelve. [§]
Hashmyni Yeshayahu banav veechav shenayim asar.
'Hashmyni' means 'the eighth', 'Yeshayahu' is a personal name (Isaiah), 'banav' means 'his sons', 'veechav' means 'and his brothers', 'shenayim' means 'two', and 'asar' means 'ten'; together 'shenayim asar' expresses the number twelve.
[1CH.25.16] The ninth, Mattanyahu, his sons and his brothers twelve. [§]
Ha-tshi'i Mattanyahu banav veechav shneyim asar.
'Ha-tshi'i' means 'the ninth', 'Mattanyahu' is a proper name meaning 'gift of Yahveh', 'banav' means 'his sons', 'veechav' means 'and his brothers', 'shneyim' means 'twelve'.
[1CH.25.17] The Ashiri, listen: his sons and his brothers, twelve. [§]
ha'ashiri shimi banav ve'echav shnei asar.
'ha'ashiri' means 'the Ashiri' (a proper name or title), 'shimi' is the imperative form of 'hear' meaning 'listen' or 'hear', 'banav' means 'his sons', 've'echav' means 'and his brothers', and 'shnei asar' means 'twelve'.
[1CH.25.18] Twenty Azarel, his sons and his brothers, twenty. [§]
Ashtay-asar Azarel banav ve'echav shneim asar.
'Ashtay-asar' means 'two tens', i.e., twenty. 'Azarel' is a proper name. 'banav' means 'his sons'. 've'echav' means 'and his brothers'. 'shneim asar' means 'two ten', i.e., twenty.
[1CH.25.19] The twelve for Lachashaviyah, his sons and his brothers, twelve. [§]
hashneim asar lachashaviyah banav veechav shneim asar.
'hashneim' means 'the two', combined with 'asar' (ten) to denote the number twelve; 'asar' means 'ten'; 'lachashaviyah' is a proper name meaning 'to/for Lachashaviyah'; 'banav' means 'his sons'; 'veechav' means 'and his brothers'; the final 'shneim asar' again means 'twelve', repeating the number.
[1CH.25.20] Thirteen Shubal, his sons and his brothers, twelve. [§]
Lishloshah asar Shubal banav veechav shenayim asar.
'Lishloshah' means 'to the third' and together with 'asar' (ten) forms the number thirteen; 'asar' means 'ten'; 'Shubal' is a proper name; 'banav' means 'his sons'; 'veechav' means 'and his brothers'; 'shenayim' means 'two'; the final 'asar' means 'ten', together indicating the number twelve.
[1CH.25.21] Fourteen Mattithyahu, his sons and his brothers twelve. [§]
Le'arba'ah asar Mattithyahu, b'nei v'echav shenayim asar.
'Le'arba'ah' means 'fourteen', 'asar' is the numeral 'fourteen' emphasizing the count, 'Mattithyahu' is a personal name, 'b'nei' means 'sons', 'v'echav' means 'and his brothers', 'shenayim' means 'twelve', 'asar' again means 'twelve' as a count.
[1CH.25.22] For fifteen to Liremot, his sons and his brothers twelve. [§]
Lachamisha asar liiremot banav veachav shenayim asar.
'Lachamisha' means 'for five', 'asher' means 'ten' (together 'fifteen'), 'liiremot' is a proper name meaning 'to Liremot', 'banav' means 'his sons', 'veachav' means 'and his brothers', 'shenayim' means 'two', 'asar' means 'ten' (together 'twelve').
[1CH.25.23] Sixteen of HananiYahveh, his sons and his twelve brothers. [§]
leshisha asar lachanyahu banav ve'echav shenei asar.
'le' is a prefix meaning 'to' or 'of', 'shisha' means 'six', and 'asar' means 'ten'; together 'shisha asar' means 'sixteen', so 'leshisha asar' conveys 'sixteen (of)'. 'lachanyahu' is the name 'HananiYahveh', a personal name containing the divine name Yahveh, where 'Yahu' is the short form of YHWH and is rendered here as 'Yahveh'. 'banav' means 'his sons'. 've'echav' means 'and his brothers'. 'shenei' means 'two' in construct with 'asar' (ten) to mean 'twelve'. Thus the phrase 'shenei asar' means 'twelve'.
[1CH.25.24] Seventeen of Yashvekasah his sons and his brothers twelve. [§]
L'shiva asar l'yashvekasah banav ve'echav shenayim asar.
'L'shiva' means 'to seven' (the preposition le plus the number shiva). 'Asar' means 'ten'. Together they convey the numeric idea of seventeen. 'L'yashvekasah' appears to be a proper name or phrase; it is rendered here as a transliterated proper noun 'Yashvekasah' with the preposition le meaning 'of' or 'to'. 'Banav' means 'his sons'. 'Ve'echav' means 'and his brothers'. 'Shenayim asar' means 'twelve' (the number twelve).
[1CH.25.25] To the eighth ten, Lachani, his sons and his brothers, twelve. [§]
lishmona asar lachani banav ve'echav sheney asar.
'lishmona' means 'to the eighth' (the prefix li- denotes 'to/for' and shmona is the number eight), 'asar' means 'ten', together they form the phrase 'to the eighth ten' which can be read as the numeral eighty. 'lachani' is a proper name meaning 'the son of Hanani' or simply the name Lachani. 'banav' means 'his sons', 've'echav' means 'and his brothers', and 'sheney asar' means 'twelve' (sheney = two, asar = ten, together = twelve). The verse lists a group of people associated with Lachani: his sons and his brothers, totaling twelve.
[1CH.25.26] Of the nineteen, of Malloti, his sons and his brothers, twenty. [§]
Le-tishah asar le-Malloti banav ve-echav shenay asar.
'Le-tishah' means 'of nine' and when combined with 'asar' (ten) forms the number nineteen; the prefix 'le-' indicates a genitive 'of'. 'Asar' means 'ten'. Together they denote the numeral nineteen. 'Le-Malloti' means 'of Malloti', a proper name, with the same genitive prefix. 'Banav' means 'his sons'. 'Ve-echav' means 'and his brothers', with 've-' as the conjunction 'and'. 'Shenay' means 'two' and 'asar' means 'ten'; together they form the numeral twenty. The whole phrase lists a group of people associated with Malloti.
[1CH.25.27] For twenty of Eliyatha, his sons and his brothers twelve. [§]
le'esrim le'eliatah banav ve'echav shneim asar.
'le'esrim' means 'for twenty', formed from the number twenty with the prefix le meaning 'to/for'. 'le'eliatah' means 'of Eliyatha', with the proper name Eliyatha prefixed by le. 'banav' means 'his sons'. 've'echav' means 'and his brothers'. 'shneim' means 'two', but when combined with 'asar' (ten) as 'shneim asar' it denotes the number twelve. The phrase 'shneim asar' therefore means 'twelve'.
[1CH.25.28] One and twenty to set aside his sons and his brothers twelve. [§]
Le'echad ve'esrim lehotir banav ve'echav shenayim asar.
'Le'echad' means 'to one' or 'for one', 've'esrim' means 'and twenty', 'lehotir' means 'to set aside' or 'to leave', 'banav' means 'his sons', 've'echav' means 'and his brothers', 'shenayim' means 'two', 'asar' means 'ten' (together 'twelve').
[1CH.25.29] For the two and twenty, I increased his sons and his brothers to twelve. [§]
Lishnayim ve'esrim legiddalti banav ve'echav sheneyim asar.
'Lishnayim' means 'for the two', 've'esrim' means 'and twenty', 'legiddalti' means 'I grew' or 'I increased', 'banav' means 'his sons', 've'echav' means 'and his brothers', 'sheneyim' means 'two' in the construct state, 'asar' means 'twelve'. Together the phrase talks about increasing the number of his sons and brothers to twelve.
[1CH.25.30] For twenty-three visions of his sons and his brothers, twelve. [§]
Lishloshah ve'esrim lemachaziot banav ve'echav shenayim asar.
'Lishloshah' means 'for three', 've'esrim' means 'and twenty', together meaning 'twenty-three'. 'Le' is a preposition meaning 'to' or 'for'. 'Machaziot' means 'visions' or 'sightings'. 'Banav' means 'his sons'. 'Ve' means 'and'. 'Echav' means 'his brothers'. 'Shenayim' means 'two', 'Asar' means 'ten', together meaning 'twelve'.
[1CH.25.31] Twenty-four to my exaltation, help his sons and his brothers, twelve. [§]
Le'arbahah ve'esrim le-romamti ozer banav ve'echav shenayim asar.
'Le'arbahah' means 'to four', 've'esrim' means 'and twenty' (together 'twenty-four'), 'le-romamti' means 'to my raising or exaltation', 'ozer' means 'help', 'banav' means 'his sons', 've'echav' means 'and his brothers', 'shenayim' means 'two', 'asar' means 'twelve' (a dozen).
1CH.26
[1CH.26.1] To the divisions of the gatekeepers, the bald, Meshlemjahu son of Kora, of the sons of Asaph. [§]
Le-machlekot le-sho'arim la-karchim Meshlemjahu ben Kora min b'nei Asaf.
'Le-machlekot' means 'to the divisions', 'le-sho'arim' means 'to the gatekeepers', 'la-karchim' means 'to the bald (ones)', 'Meshlemjahu' is a personal name, 'ben Kora' means 'son of Kora', and 'min b'nei Asaf' means 'from the sons of Asaph'.
[1CH.26.2] And to Mishlemyahu the sons: Yahveh remembers the firstborn, knowing God the second, Yahveh gives the third, God gives the fourth. [§]
ve-li-mshlemyahu banim zecharyahu ha-bekhor yedi'el ha-sheni zevadyahu ha-shelishi yatniel ha-revi'i.
've' means 'and', 'li-mshlemyahu' is the name Mishlemyahu in the dative case 'to Mishlemyahu', 'banim' means 'sons', 'zecharyahu' is a personal name composed of 'zechara' (remember) and the divine element 'yahu' (Yahveh), so it means 'Yahveh remembers', 'ha-bekhor' means 'the firstborn', 'yedi'el' is a name formed from 'yedi' (knowing) and the divine element 'el' (God), thus 'knowing God', 'ha-sheni' means 'the second', 'zevadyahu' combines 'zevad' (gift) with 'yahu' (Yahveh) meaning 'Yahveh gives', 'ha-shelishi' means 'the third', 'yatniel' merges 'yatni' (he gives) with 'el' (God) yielding 'God gives', and 'ha-revi'i' means 'the fourth'.
[1CH.26.3] Elam the fifth, Yochanan the sixth, Elyhoenai the seventh. [§]
Elam haChamishi Yochanan haShishi Elyhoenai haShevi'i.
'Elam' is a proper name. 'haChamishi' means 'the fifth' (ha- = the, chamishi = fifth). 'Yochanan' is a proper name. 'haShishi' means 'the sixth' (ha- = the, shishi = sixth). 'Elyhoenai' is a proper name. 'haShevi'i' means 'the seventh' (ha- = the, shevi'i = seventh).
[1CH.26.4] And to Obed Edom’s sons: Shema'ya the first, Yehozabad the second, Yoach the third, and Sachar the fourth, and Netanael the fifth. [§]
ule'oved Edom banim Shema'ya habekhor Yehozabad hasheni Yoach hashlishi vesachar harvi'i unetanael hachamishi.
'ule'oved' means 'and to Obed', 'Edom' is a proper name, 'banim' means 'sons', 'Shema'ya' means 'Yah has heard', 'habekhor' means 'the first', 'Yehozabad' is a proper name meaning 'Yah has given', 'hasheni' means 'the second', 'Yoach' is a proper name meaning 'Yah will assemble', 'hashlishi' means 'the third', 'vesachar' means 'and Sachar', 'harvi'i' means 'the fourth', 'unetanael' means 'and Netanael', 'hachamishi' means 'the fifth'.
[1CH.26.5] Amiel the sixth Yissachar the seventh my work the eighth because his blessing the Gods. [§]
Amiel hashishi Yissachar hashvi'i pe'ulta hashmini ki beracho elohim.
'Amiel' is a personal name. 'hashishi' means 'the sixth'. 'Yissachar' is a personal name (the name of a tribe). 'hashvi'i' means 'the seventh'. 'pe'ulta' means 'my work' or 'my labor'. 'hashmini' means 'the eighth'. 'ki' means 'because' or 'for'. 'beracho' means 'his blessing' (the blessing belonging to him). 'elohim' means 'the Gods' (plural), following the given translation rule for the divine name.
[1CH.26.6] And to Shmaya his son was born sons who ruled over the house of their fathers because they were mighty men of valor. [§]
VeLishmaya beno nolad banim hamimshalim leveit avihhem ki giborei chayil hemmah.
'Ve' means 'and', 'Lishmaya' is the name Shmaya, 'beno' means 'his son', 'nolad' means 'was born', 'banim' means 'sons', 'hamimshalim' means 'the rulers' (from the root memshal meaning to rule), 'leveit' means 'over the house', 'avihhem' means 'of their fathers', 'ki' means 'because', 'giborei' means 'mighty ones' (from gibor, mighty man), 'chayil' means 'strength' or 'valor', 'hemmah' means 'they are'.
[1CH.26.7] The sons of Shemaiah: Atni, Rephael, and Oved, Elzavad, his brother; the sons of Chayil: my God is he, and support of Yahveh. [§]
B'nei Shema'ya Atni uRepha'el ve'Oved Elzavad echav B'nei-Chayil Elihu uSemaqiyahu.
'B'nei' means 'sons of', 'Shema'ya' is a personal name meaning 'heard by God', 'Atni' is a personal name, 'uRepha'el' means 'and Rephael' (where 'El' = God), 've'Oved' means 'and Oved', 'Elzavad' is a personal name containing 'El' = God, 'echav' means 'his brother', 'B'nei-Chayil' means 'sons of Chayil', 'Elihu' breaks into 'El' = God and 'i' = my, 'hu' = he, so it means 'my God is he', and 'uSemaqiyahu' contains the divine name 'Yahveh' (YHVH) and means 'and support of Yahveh'.
[1CH.26.8] All these are the sons of Oved Edom, they and their sons and their brothers, a man of strength for labor, sixty and two for Oved Edom. [§]
Kol-elleh mibnei Oved Edom hemmah uveneihem va'acheihem ish-chayil ba koach la'avodah shishim ushneyim le'oved Edom.
'Kol-elleh' means 'all these', 'mibnei' means 'the sons of', 'Oved' means 'the worker or servant', 'Edom' is a proper name, 'hemmah' means 'they', 'uveneihem' means 'their sons', 'va'acheihem' means 'and their brothers', 'ish-chayil' means 'a man of strength or valor', 'ba koach' means 'with strength', 'la'avodah' means 'for labor', 'shishim' means 'sixty', 'ushneyim' means 'and two', 'le'oved' means 'for the worker/servant', and the final 'Edom' repeats the name.
[1CH.26.9] And Lameshlemiyah had sons and brothers, men of valor, eighteen. [§]
ve-limshlemiyahu banim ve-achim bnei-chayil shmona asar.
've' means 'and', 'limshlemiyahu' is a proper name (Lameshlemiyah), 'banim' means 'sons', 've' again means 'and', 'achim' means 'brothers', 'bnei' means 'sons of' or 'children of', 'chayil' means 'strength' or 'valor' (men of valor), 'shmona' means 'eight', 'asar' means 'ten' (together they denote the number eighteen).
[1CH.26.10] And to Chosa from the sons of Merari, sons, Shimri the head, because there was no firstborn and his father set him as head. [§]
u-le-chosa min benei merari banim Shimri ha-rosh ki lo-hayah bechor vay-shimehu avihu le-rosh.
'u' means 'and', 'le-chosa' is a proper name or noun meaning 'to Chosa', 'min' means 'from', 'benei' means 'the sons of', 'merari' is a proper name meaning 'Merari', 'banim' means 'sons', 'Shimri' is a proper name meaning 'Shimri', 'ha-rosh' means 'the head', 'ki' means 'because', 'lo-hayah' means 'there was not', 'bechor' means 'firstborn', 'vay-shimehu' means 'and he set him', 'avihu' means 'his father', 'le-rosh' means 'as head'.
[1CH.26.11] Hilkiyahu the second, Tebalyahu the third, Zekaryahu the fourth, all the sons and brothers for refuge thirteen. [§]
Hilkiyahu hasheni Tebalyahu hashlishi Zekaryahu harevii kol-banim veachim lechosah shloshah asar.
'Hilkiyahu' is a personal name meaning 'Hilki belongs to Yah', 'hasheni' means 'the second', 'Tebalyahu' is a personal name meaning 'Tebal belongs to Yah', 'hashlishi' means 'the third', 'Zekaryahu' means 'Zekaryah belongs to Yah', 'harevii' means 'the fourth', 'kol-banim' means 'all sons', 'veachim' means 'and brothers', 'lechosah' means 'for refuge' or 'to shelter', 'shloshah' means 'three', 'asar' means 'ten' which together form the number thirteen.
[1CH.26.12] For these are the divisions of the gates for the heads of the men, the watchmen, for the burden of their brothers, to serve in the house of Yahveh. [§]
Le'eleh machlokot hashaarim le'roshiy hagevarim mishmarot le'umaat achehem le'sharet bebeit Yahveh.
'Le'eleh' means 'for these', 'machlokot' means 'divisions' or 'portions', 'hashaarim' means 'the gates', 'le'roshiy' means 'for the heads of', 'hagevarim' means 'the men' (leaders), 'mishmarot' means 'watchmen' or 'guards', 'le'umaat' means 'for the burden of', 'achehem' means 'their brothers', 'le'sharet' means 'to serve', 'bebeit' means 'in the house of', 'Yahveh' is the literal translation of the divine name YHWH.
[1CH.26.13] They cast lots, the small and the great, for the house of their fathers, for gate and gate. [§]
Va-yapilu goralot ka-katon ka-gadol le-beit avotam le-sha'ar va-sha'ar.
'Va-yapilu' means 'and they cast', 'goralot' means 'lots', 'ka-katon' means 'the small', 'ka-gadol' means 'the great', 'le-beit' means 'to the house of', 'avotam' means 'their fathers', 'le-sha'ar' means 'to the gate', 'va-sha'ar' means 'and to the gate'.
[1CH.26.14] And the lot fell from the east for Shelemiyahu, and Zekaryahu his son, a counselor of wisdom, cast lots, and his lot went north. [§]
Vayipol hageral midzracha leshelemiyahu uzekaryahu beno yoets besekhel hifilu goralot vayetz goraloo tzafona.
'Vayipol' means 'and it fell', 'hageral' means 'the lot', 'midzracha' means 'from the east', 'leshelemiyahu' means 'for Shelemiyahu', 'uzekaryahu' means 'and Zekaryahu', 'beno' means 'his son', 'yoets' means 'counselor', 'besekhel' means 'with wisdom', 'hifilu' means 'they cast', 'goralot' means 'lots', 'vayetz' means 'and went out', 'goraloo' means 'his lot', 'tzafona' means 'to the north'.
[1CH.26.15] For the worker, Edom of the south, and his sons, the house of the gatherers. [§]
Le'oved Edom negvah ulevanav beit ha'asupim.
'Le'oved' means 'to/for the worker', 'Edom' is a proper name meaning 'red', 'negvah' means 'south', 'ulevanav' means 'and his sons', 'beit' means 'house of', 'ha'asupim' means 'the gatherers'.
[1CH.26.16] For the reeds and for the shelter toward the west with the gate of the carriage in the road of the ascent, a watch for the burden, a watch. [§]
Le'shupim u'lechosa lamaarav im sha'ar shalechet ba-mesilla ha'olah mishmar le'umat mishmar.
'Le'shupim' means 'for the reeds', 'u'lechosa' means 'and for the shelter', 'lamaarav' means 'toward the west', 'im' means 'with', 'sha'ar' means 'gate', 'shalechet' means 'a palanquin' or 'carriage', 'ba-mesilla' means 'in the road', 'ha'olah' means 'the ascent', 'mishmar' means 'watch' or 'guard', 'le'umat' means 'for the burden', and the final 'mishmar' repeats 'guard' or 'watch'.
[1CH.26.17] Six Levites to the east, four to the north, four to the west, and two to the Asupim (gatekeepers), two. [§]
la-mizrach halviyim shisha la-tzafonah la-yom arbaah la-negvah la-yom arbaah ve-la-asupim shenayim shenayim.
'la-mizrach' means 'to the east', 'halviyim' means 'the Levites', 'shisha' means 'six', 'la-tzafonah' means 'to the north', 'la-yom' means 'to the south' (yom here denotes 'south'), 'arbaah' means 'four', 'la-negvah' means 'to the west', 've-la-asupim' means 'and to the Asupim (gatekeepers)', 'shenayim' means 'two' (repeated for emphasis).
[1CH.26.18] To Parbar, to the west, four, to the track, two, to Parbar. [§]
la-parbar la-ma'arav arbaah la-mesilla shenayim la-parbar.
'la-parbar' means 'to/for the Parbar' (Parbar is a proper noun or term in the text), 'la-ma'arav' means 'to/for the west', 'arbaah' means 'four' (feminine form), 'la-mesilla' means 'to/for the track' or 'route', 'shenayim' means 'two', and the final 'la-parbar' repeats the first phrase.
[1CH.26.19] These are the divisions of the gates for the sons of the Karkhi and for the sons of Merari. [§]
Eleh machlokot hash'ora'im livnei hakarkhi ve-livnei merari.
'Eleh' means 'These', 'machlokot' means 'divisions' or 'portions', 'hash'ora'im' means 'the gates', 'livnei' means 'for the sons of', 'hakarkhi' means 'the Karkhi' (a clan name), 've' means 'and', the second 'livnei' repeats 'for the sons of', and 'merari' means 'Merari' (another clan).
[1CH.26.20] And the Levites Achiya over the treasuries of the house of God and the treasuries of the holy. [§]
vehalveyyim Achiyah al otzrot beit haElohim uletzrot haqedashim.
"vehalveyyim" means "and the Levites", "Achiyah" is a personal name meaning "My brother is Yahveh", "al" means "over" or "in charge of", "otzrot" means "treasuries" or "storehouses", "beit" means "house", "haElohim" means "the God" (literally "the Gods" but used for the singular deity), "uletzrot" means "and (for) the treasuries", and "haqedashim" means "the holy ones" or "the holy things".
[1CH.26.21] The sons of Laadan, the sons of the Gershunite; Laadan the chief of the fathers, Laadan the Gershunite, Yechieli. [§]
B'nei Laadan b'nei hagereshuni leLaadan roshi haavot leLaadan hagereshuni Yechieli.
'B'nei' means 'the sons of', 'Laadan' is a personal name, 'b'nei' again means 'the sons', 'hagereshuni' means 'the Gershunite', 'leLaadan' means 'to Laadan', 'roshi' means 'chief', 'haavot' means 'of the fathers', the second 'leLaadan' repeats 'to Laadan', the second 'hagereshuni' repeats 'the Gershunite', and 'Yechieli' is a personal name.
[1CH.26.22] The sons of May God live, Zetam and Yahveh is God his brother, over the storehouses of the house of Yahveh. [§]
Benei Yechieli Zetam veYoel achiv al otzrot beit Yahveh.
'Benei' means 'sons of'; 'Yechieli' is a personal name derived from the root Yechiel meaning 'May God live', so it is rendered literally as 'May God live'; 'Zetam' is a proper name and is left as 'Zetam'; 'veYoel' means 'and Yoel', where Yoel is a name composed of Yahveh (YHVH) and El (God), thus translated as 'Yahveh is God'; 'achiv' means 'his brother'; 'al' means 'over' or 'upon'; 'otzrot' is the plural of otzar, meaning 'storehouses' or 'treasuries'; 'beit' means 'house of'; and 'Yahveh' is the literal translation of YHVH as specified.
[1CH.26.23] For Amram, for Yitzhar, for Chebron, for Aziel. [§]
la'amrami layitzhari la-chevroni la-azieli.
'la' means 'to' or 'for' indicating direction or dedication. 'amrami' is the name Amram with the suffix -i meaning 'of Amram' or 'belonging to Amram'. 'yitzhari' is the name Yitzhar with the same suffix. 'chevroni' is the name Chebron (or Chevron) with the suffix. 'azieli' is the name Aziel with the suffix. Together they form a list of individuals to whom something is directed.
[1CH.26.24] And Shbuel son of Gershom son of Moses, a leader over the treasuries. [§]
Ushbuel ben Gershom ben Moshe nagid al haotzarot.
'U' means 'and', 'Shbuel' is a personal name composed of 'Shb' meaning 'return' and 'El' meaning 'God', so the name can be understood as 'return of God'. 'ben' means 'son of', 'Gershom' is a proper name meaning 'a stranger', 'Moshe' is the name Moses, 'nagid' means 'leader' or 'ruler', 'al' means 'over', 'ha' is the definite article 'the', and 'otzarot' is the plural of 'otzar' meaning 'storehouse' or 'treasury'.
[1CH.26.25] and his brothers to Eli'ezer Rechavyahu his son and Yeshayahu his son and Yoram his son and Zikri his son and Shlomit his son. [§]
ve'echav le'eli'ezer Rechavyahu b'no vi'Yeshayahu b'no v'Yoram b'no v'Zikri b'no u'Shlomit b'no.
've'echav' means 'and his brothers', 'le'eli'ezer' is the preposition 'to' attached to the name 'Eli'ezer', 'Rechavyahu' is a proper name, 'b'no' means 'his son', 'vi'Yeshayahu' means 'and Yeshayahu', 'v'Yoram' means 'and Yoram', 'v'Zikri' means 'and Zikri', 'u'Shlomit' means 'and Shlomit', each followed by 'b'no' meaning 'his son'.
[1CH.26.26] He is peace and his brothers over all the holy treasures which King David consecrated and the heads of the fathers to the chiefs of thousands and hundreds and the army commanders. [§]
Hu shlomot ve'echav al kol-otzrot hakodashim asher hikdish David hamelech ve'rashei ha'avot le'sharei ha'alafim ve'hameot ve'sharei hatzava.
'Hu' means 'He', 'shlomot' means 'peace(s)' or 'peaceful ones', 've'echav' means 'and his brothers', 'al' means 'over' or 'upon', 'kol' means 'all', 'otzrot' means 'treasures', 'hakodashim' means 'the holy (things)', 'asher' means 'that/which', 'hikdish' means 'he consecrated', 'David' is the name of the king, 'hamelech' means 'the king', 've'rashei' means 'and the heads', 'ha'avot' means 'of the fathers', 'le'sharei' means 'to the chiefs', 'ha'alafim' means 'of thousands', 've'hameot' means 'and of hundreds', 've'sharei' means 'and the chiefs/commanders', 'hatzava' means 'of the army'.
[1CH.26.27] From the wars and from the loot they set apart to strengthen the house of Yahveh. [§]
Min hamimlchamot u-min hashshalal hekdishu lechazek lebeit Yahveh.
'Min' means 'from', 'ha' is the definite article 'the', 'milchamot' means 'wars', 'u' means 'and', 'hashshalal' means 'the loot' or 'the spoils', 'hekdishu' means 'they set apart' or 'they sanctify', 'lechazek' means 'to strengthen', 'lebeit' means 'to the house of', 'Yahveh' is the literal translation of YHVH.
[1CH.26.28] And all the sanctifier Samuel the seer and Saul son of Kish and Abner son of Ner and Joab son of Tzeruya all the consecrator upon hand Shlomit and his brothers. [§]
vechol hahekdis sh'muel haroeh veShaul benKish veAvner benNer veYoav benTzeruya kol hamakdis al yad shelomit veechav.
've' means 'and', 'chol' means 'all', 'ha' is the definite article 'the', 'hekdis' means 'sanctifier' (one who sets apart), 'sh'muel' is the proper name Samuel, 'haroeh' means 'the seer', 'veShaul' means 'and Saul', 'ben' means 'son of', 'Kish' is a proper name, 'veAvner' means 'and Abner', 'benNer' means 'son of Ner', 'veYoav' means 'and Joab', 'benTzeruya' means 'son of Tzeruya', 'kol' again means 'all', 'hamakdis' means 'the consecrator', 'al' means 'upon' or 'by', 'yad' means 'hand', 'shelomit' is a proper name (Shlomit), and 'veechav' means 'and his brothers'.
[1CH.26.29] To the chief Kenanyahu and his sons for the outward service over Israel for the princes and the judges. [§]
Layyitzehari kenanyahu uvanav lamelacha hachitsona al Yisrael le-shotrim u-le-shoftim.
'Layyitzehari' is the construct form of 'li' (to) plus 'yitzehari', meaning 'to the chief' or 'to the overseer'. 'Kenanyahu' is a personal name meaning 'the priest of Yahveh' (Kenan + Yah). 'Uvanav' means 'and his sons'. 'Lamelacha' means 'for the work' or 'concerning the service'. 'Hachitsona' means 'the outer' or 'the outward' (from the root 'chutz' meaning 'outside'). 'Al' means 'over' or 'against'. 'Yisrael' is the name of the people, Israel. 'Le-shotrim' is 'to the princes' (shotrim = princes, officials). 'U-le-shoftim' is 'and to the judges' (shoftim = judges).
[1CH.26.30] For my companion Chashavyah and his brothers, the sons of valor, a thousand and seven hundred, for the service of Israel across the Jordan at the crossing, for all the work of Yahveh and the service of the king. [§]
Lechevroni chashavyahu ve'echav b'nei-chayil eleph u'sheva-me'ot al pekudat Yisrael me'ever laYarden ma'arava lekol melachet Yahveh ve'la'avodat ha-melekh.
'Lechevroni' means 'for my companion', 'chashavyahu' is a personal name meaning 'Chashavyah', 've'echav' means 'and his brothers', 'b'nei-chayil' means 'sons of valor', 'eleph' means 'a thousand', 'u'sheva-me'ot' means 'and seven hundred', 'al' means 'upon' or 'in', 'pekudat' means 'the service/charge of', 'Yisrael' means 'Israel', 'me'ever' means 'across', 'laYarden' means 'the Jordan', 'ma'arava' means 'the crossing' or 'opposite side', 'lekol' means 'for all', 'melachet' means 'work of', 'Yahveh' is the literal translation of the divine name YHVH, 've'la'avodat' means 'and the service of', 'ha-melekh' means 'the king'.
[1CH.26.31] To the Hebronite, Yeriya the chief; to the Hebronite, to his offspring, to the fathers, in the fortieth year of the kingdom of David they were sought, and he found among them heroes of strength in Beyazir Gilead. [§]
lahevroni Yeriyah harosh lahevroni letoldotav leavot bishnat haarbaim lemalkhut David nidrasu vayimatse bahem giborei chayil beyazir gilad.
'lahevroni' means 'to the Hebronite', 'Yeriyah' is a personal name meaning 'Yeriya', 'harosh' means 'the chief', the second 'lahevroni' repeats 'to the Hebronite', 'letoldotav' means 'to his offspring', 'leavot' means 'to the fathers', 'bishnat' means 'in the year of', 'haarbaim' means 'the fortieth', 'lemalkhut' means 'to the kingdom', 'David' is the name of the king, 'nidrasu' means 'they were sought', 'vayimatse' means 'and he found', 'bahem' means 'among them', 'giborei' means 'heroes of', 'chayil' means 'strength or valor', 'beyazir' is a place name 'Beyazir', and 'gilad' is the region 'Gilead'.
[1CH.26.32] And his brothers, the sons of valor, two thousand and seven hundred heads of the fathers, and David the king appointed them over the Reubenites, the Gadites, and half the tribe of Manasseh for all the word of God and the word of the king. [§]
ve'echav b'nei chayil alpayim u'sheva me'ot rashei ha'avot vayafqideihem David ha-melek al ha'ruveni ve'hagadi vachatsi shevet hamanashi lechol d'var ha'elohim u'd'var ha-melek.
've'echav' means 'and his brothers', 'b'nei' means 'sons of', 'chayil' means 'valor', 'alpayim' means 'two thousand', 'u'sheva' means 'and seven', 'me'ot' means 'hundred', 'rashei' means 'heads of', 'ha'avot' means 'the fathers', 'vayafqideihem' means 'and he appointed them', 'David ha-melek' means 'David the king', 'al' means 'over', 'ha'ruveni' means 'the Reubenites', 've'hagadi' means 'and the Gadites', 'vachatsi' means 'and half', 'shevet' means 'tribe', 'hamanashi' means 'of Manasseh', 'lechol' means 'for all', 'd'var' means 'word of', 'ha'elohim' means 'God', 'u'd'var' means 'and the word of', 'ha-melek' means 'the king'.
1CH.27
[1CH.27.1] And the children of Israel according to their number the heads of the fathers and the chiefs of the thousands and the hundreds and their officers the servants of the king for all the matter of the divisions the coming and the going out month by month for all months of the year the first division twenty and four thousand. [§]
Uvenei Yisrael lemisparam rashei ha'avot ve'sarei ha'alafim ve'hameot ve'shotreihem hamesharatim et-hamelach lekhol dvar hamachlokot habaa ve'hayotzeet chodesh bechodesh lekhol chadshei hashanah hamachloket ha'ahat esrim ve'arba'a alaf.
'Uvenei' means 'the children of', 'Yisrael' means 'Israel', 'lemisparam' means 'according to their number', 'rashei' means 'heads of', 'ha'avot' means 'the fathers', 've'sarei' means 'and chiefs of', 'ha'alafim' means 'the thousands', 've'hameot' means 'and the hundreds', 've'shotreihem' means 'and their officers', 'hamesharatim' means 'the servants/officials', 'et-hamelach' means 'the king', 'lekhol' means 'to all' or 'for all', 'dvar' means 'matter' or 'thing', 'hamachlokot' means 'the divisions', 'habaa' means 'the coming', 've'hayotzeet' means 'and the going out', 'chodesh' means 'month', 'bechodesh' means 'in month', 'chadshei' means 'months of', 'heshanah' means 'the year', 'hamachloket' means 'the division', 'ha'ahat' means 'the first', 'esrim' means 'twenty', 've'arba'a' means 'and four', 'alaf' means 'thousand'.
[1CH.27.2] On the first division of the first month, Yeshavam son of Zavdiel, and on his portion twenty and four thousand. [§]
Al hamachlekhet harishonah lechodesh harishon Yeshavam ben-Zavdiel ve'al machlekto esrim ve'arbaah eleph.
'Al' means 'on', 'hamachlekhet' means 'the division' or 'the portion', 'harishonah' means 'the first' (feminine), 'lechodesh' means 'for the month', 'harishon' means 'the first' (masculine), 'Yeshavam' is a proper name, 'ben' means 'son of', 'Zavdiel' is a proper name, 've'al' means 'and on', 'machlekto' means 'his portion', 'esrim' means 'twenty', 've'arbaah' means 'and four', 'eleph' means 'thousand'.
[1CH.27.3] From the sons of Peretz the chief to all the princes of the armies for the first month. [§]
min-bnei-perez ha-rosh le-khol-sarei ha-tzevaot la-chodesh ha-rishon.
'min' means 'from', 'bnei' means 'sons of', 'perez' means 'Peretz (a personal name)', 'ha-rosh' means 'the chief', 'le' means 'to', 'khol' means 'all', 'sarei' means 'princes of', 'ha-tzevaot' means 'the armies', 'la' means 'to/for', 'chodesh' means 'month', 'ha-rishon' means 'the first'.
[1CH.27.4] And concerning the allotment of the second month, Dudai my brother, and his allotment, and the measures of the steward, and concerning his allotment twenty and four thousand. [§]
ve al machalot ha chodesh ha sheni Dudai ha achochi u machaluto u miklot ha nagid ve al machaluto esrim ve arba'a alaf.
've' means 'and', 'al' means 'concerning' or 'upon', 'machalot' means 'allotment' or 'portion', 'ha' means 'the', 'chodesh' means 'month', 'sheni' means 'second', 'Dudai' is a personal name, 'ha achochi' means 'my brother', 'u' means 'and', 'machaluto' means 'his allotment', 'miklot' means 'measures', 'ha nagid' means 'the steward', 'esrim' means 'twenty', 've' again means 'and', 'arba'a' means 'four', 'alaf' means 'thousand'.
[1CH.27.5] The commander of the third army for the third month, Benaiah son of Jehoiada the priest, chief over his allotment, twenty and four thousand. [§]
Sar hatzava hashlishi lachodesh hashlishi Bnayahu ben Yehoyada ha kohen rosh ve'al machaluttah esrim ve'arbahah aleph.
'Sar' means 'commander', 'hatzava' means 'the army', 'hashlishi' means 'the third', 'lachodesh' means 'for the month', the second 'hashlishi' again 'the third', 'Bnayahu' is a personal name 'Benaiah', 'ben Yehoyada' means 'son of Jehoiada', 'ha kohen' means 'the priest', 'rosh' means 'head' or 'chief', 've'al' means 'and over', 'machaluttah' means 'his allotment' or 'portion', 'esrim' means 'twenty', 've'arbahah' means 'and four', 'aleph' means 'thousand'.
[1CH.27.6] He, Benyahu, the mighty of the threes, and over the threes, his portion is Amizavad his son. [§]
Hu Benyahu gibbor hashloshim ve'al-hashloshim u'machalukto Amizavad beno.
'Hu' means 'he', 'Benyahu' is a proper name meaning 'son of Yah', 'gibbor' means 'mighty' or 'hero', 'hashloshim' means 'the threes' (likely a designation of a group or rank), 've'al-hashloshim' means 'and over the threes', 'u'machalukto' means 'and his allotment/portion', 'Amizavad' is a proper name, and 'beno' means 'his son'.
[1CH.27.7] The fourth of the month, the fourth: Asah-God, my brother Joab, and Zebadiah his son after him, and over his allotment twenty and four thousand. [§]
ha-revi'i lachodesh ha-revi'i asah-el achi yoav u-zebadiah beno achareiav ve'al machalukto esrim ve'arba'ah eleph.
'ha-revi'i' means 'the fourth', 'lachodesh' means 'of the month', the phrase repeats to emphasize the date. 'asah-el' is a personal name composed of 'asah' (made) and 'el' (God), so it literally means 'made-God'. 'achi' means 'my brother', 'yoav' is the name Joab. 'u-zebadiah' means 'and Zebadiah', a name that includes 'yah' (Yahweh) but here we leave it as a proper name. 'beno' means 'his son', 'achareiav' means 'after him' (i.e., his successor). 've'al' means 'and over/about', 'machalukto' means 'his allotment' or 'portion'. 'esrim' means 'twenty', 've'arba'ah' means 'and four', and 'eleph' means 'thousand'.
[1CH.27.8] The fifth for the month the fifth, the minister Shamchut the east, and over his allotted portion twenty and four thousand. [§]
hahamishi lachodesh hahamishi hasar shamchut hayizrach ve'al machalukto esrim ve'arba'ah eleph
'hahamishi' means 'the fifth', 'lachodesh' means 'for the month', the second 'hahamishi' repeats 'the fifth', 'hasar' means 'the minister' or 'the chief', 'shamchut' is a proper name rendered here as Shamchut, 'hayizrach' means 'the east', 've'al' means 'and over', 'machalukto' means 'his allotted portion' or 'his division', 'esrim' means 'twenty', 've'arba'ah' means 'and four', 'eleph' means 'thousand'.
[1CH.27.9] The sixth of the sixth month, Ira son of Ikesh the Tekoi, and over his allotted portion twenty four thousand. [§]
hashishi lachodesh hashishi ira ben-ikesh hattekoi ve'al machlulktó esrim ve'arbaah alef
'hashishi' means 'the sixth', 'lachodesh' means 'of the month' (literally 'to the month'), the second 'hashishi' repeats 'the sixth', 'ira' is a proper name meaning 'Ira', 'ben-ikesh' means 'son of Ikesh', 'hattekoi' means 'the Tekoi' (a family or clan designation), 've'al' means 'and over', 'machlulktó' means 'his portion' or 'his allotted land', 'esrim' means 'twenty', 've'arbaah' means 'and four', and 'alef' means 'thousand'.
[1CH.27.10] On the seventh month, the seventh, the portion of the Ploni from the sons of Ephraim, and on his allotment twenty and four thousand. [§]
hashvii lachodesh hashvii cheletz haploni min-bnei efraim ve'al machalukto esrim ve'arbaah aleph.
'hashvii' means 'the seventh', 'lachodesh' means 'to the month', the second 'hashvii' repeats 'the seventh', 'cheletz' means 'portion' or 'share', 'haploni' means 'the Ploni' (a placeholder name), 'min-bnei' means 'from the sons of', 'efraim' means 'Ephraim', 've'al' means 'and on' or 'and over', 'machalukto' means 'his allotment', 'esrim' means 'twenty', 've'arbaah' means 'and four', and 'aleph' means 'thousand'.
[1CH.27.11] The eighth of the month the eighth, Sibbkayi the silver to the sunrise, and upon its portion twenty and four thousand. [§]
hashmini la-chodesh ha-shmini sibbkayi ha-chushati la-zarchi ve-al machalukto esrim ve-arba'ah aleph.
'hashmini' means 'the eighth', 'la-chodesh' means 'to the month' (or 'of the month'), the second 'ha-shmini' again means 'the eighth', 'sibbkayi' is a proper name or designation and is transliterated as is, 'ha-chushati' means 'the silver' (literally 'the silvery one'), 'la-zarchi' means 'to the dawn' or 'to the sunrise', 've-al' means 'and on' or 'and upon', 'machalukto' means 'its portion' or 'its share', 'esrim' means 'twenty', 've-arba'ah' means 'and four', and 'aleph' means 'thousand'. The phrase therefore lists a series of qualifiers and ends with a numeric expression meaning 'twenty and four thousand' (i.e., twenty‑four thousand).
[1CH.27.12] The ninth day of the ninth month, Abiezer the giver to a son of my right, and on his portion twenty four thousand. [§]
Ha-tshi'i la-chodesh ha-tshi'i Aviezer ha-anetoti la-ven yemini ve-al machalukto esrim ve-arba'a alef.
'Ha-tshi'i' means 'the ninth', 'la-chodesh' means 'of the month', so together they read 'the ninth of the month'. The second 'ha-tshi'i' repeats 'the ninth' indicating the ninth month. 'Aviezer' is a personal name. 'ha-anetoti' is a construct form meaning 'the one who gave' or 'the giver'. 'la-ven' means 'to a son' (literally 'to the son'), and 'yemini' means 'my right' (i.e., 'my right-hand son'). 've-al' means 'and on'. 'machalukto' means 'his portion' or 'his share'. 'esrim' means 'twenty', 've-arba'a' means 'and four', and 'alef' means 'thousand'. So the numeric phrase 'esrim ve-arba'a alef' translates as 'twenty‑four thousand'.
[1CH.27.13] The ashiri for the month the ashiri, my haste the scattered for my dawn, and upon its portion twenty and four thousand. [§]
haashiri lachedesh haashiri mahrai hanetopati lazarchi veal machluto esrim vearbaha alef.
'haashiri' means 'the ashiri', a proper name or title; 'lachedesh' means 'to the month'; the second 'haashiri' repeats the same term; 'mahrai' means 'my haste' or 'my speed'; 'hanetopati' means 'the scattered' or 'the dispersed'; 'lazarchi' means 'to my dawn' or 'for my sunrise'; 'veal' means 'and upon'; 'machluto' means 'its portion' or 'its share'; 'esrim' means 'twenty'; 'vearbaha' means 'and four'; 'alef' means 'thousand'. Putting the pieces together gives a literal rendering of the verse.
[1CH.27.14] Twenty of the month, B'niah the Pirathonite, from the sons of Ephraim, and on his allotment twenty and four thousand. [§]
Ashtē-‘asar le‑ashtē‑‘asar ha‑chodesh Bnayah ha‑piraṭoni min‑benei Ephrayim ve‑al maḥaluto esrim ve‑arba‘ah aleph.
'Ashtē-‘asar' means 'twenty', 'le‑ashtē‑‘asar' means 'to/for the twenty', 'ha‑chodesh' means 'the month', 'Bnayah' is a personal name meaning 'B'niah', 'ha‑piraṭoni' means 'the Pirathonite', 'min‑benei' means 'from the sons of', 'Ephrayim' means 'Ephraim', 've‑al' means 'and on', 'maḥaluto' means 'his allotment', 'esrim' means 'twenty', 've‑arba‘ah' means 'and four', 'aleph' means 'thousand'.
[1CH.27.15] The twelfth of the twelfth month, the Netophathite clan of Athaniel, and on his allotted portion twenty and four thousand. [§]
hashsheneim asar lishneim asar hachodesh kheldai hanetofati le'athaniel ve'al machaluko esrim ve'arbaah alef.
'hashsheneim' means 'the twelfth', 'asar' means 'twelve', 'lishneim' means 'of the twelfth', the second 'asar' again means 'twelve', 'hachodesh' means 'the month', 'kheldai' means 'the clan/tribe', 'hanetofati' means 'the Netophathite', 'le'athaniel' means 'to Athaniel', 've'al' means 'and on', 'machaluko' means 'his allotted portion', 'esrim' means 'twenty', 've'arbaah' means 'and four', 'alef' means 'thousand'.
[1CH.27.16] And concerning the tribes of Israel, the Reubenite leader God-help, son of Zichri; Salashimoni Shephatiah, son of Maacha. [§]
ve'al shivtei Yisrael laRe'uveni nagid Eli'ezer ben-Zichri Salashimoni sheftiyahu ben-Ma'acha.
've'al' means 'and concerning', 'shivtei' means 'the tribes of', 'Yisrael' means 'Israel', 'laRe'uveni' means 'the Reubenite', 'nagid' means 'leader' or 'prince', 'Eli'ezer' means 'God-help' (El = God, ezer = help), 'ben-Zichri' means 'son of Zichri', 'Salashimoni' is a personal name with no further meaning, 'sheftiyahu' is a personal name (Shephatiah) kept as is, 'ben-Ma'acha' means 'son of Maacha'.
[1CH.27.17] To Levi, Hashavya son of Kemuel, of Aaron the righteous. [§]
Le Levi Hashavya ben Kemuel le Aaron Tzadok.
'Le' means 'to' or 'for', 'Levi' is a proper name, 'Hashavya' means 'thoughtful' (from the root hashav), 'ben' means 'son of', 'Kemuel' means 'like God' (ke = like, el = God), 'le' before Aaron means 'of' or 'belonging to', 'Aaron' is a proper name, and 'Tzadok' means 'righteous'.
[1CH.27.18] To Judah, My God is Yahveh, from the brothers of David, to Issachar, Amri son of Michael. [§]
Li Yehudah Eliyahu mei-achei David leYissachar Amri ben Michael.
'Li' means 'to' or 'for', indicating direction toward. 'Yehudah' is the name Judah. 'Eliyahu' is a personal name meaning 'my God is Yahveh' (with El = God and Yahu = Yahveh). 'mei-achei' means 'from the brothers of' (mei = from, achei = brothers). 'David' is the name David. 'leYissachar' means 'to Issachar' (the tribe/people named Issachar). 'Amri' is a personal name meaning 'my word' or 'my speech' (from the root amar = to say). 'ben' means 'son of'. 'Michael' is a personal name meaning 'who is like God' (but here kept as a name). The final 'S' is a scribal notation and is omitted.
[1CH.27.19] To Zebulun, Yahveh will hear, son of servant of Yahveh, of Naphtali, will be raised, son of my help is God. [§]
LiZebulun Yishmayahu ben-Ovadya hu leNaphtali Yerimot benAzriel.
'LiZebulun' means 'to Zebulun', 'Yishmayahu' means 'Yahveh will hear', 'ben' means 'son of', 'Ovadya' means 'servant of Yahveh', 'hu' is a linking particle indicating the patronymic, 'leNaphtali' means 'of Naphtali', 'Yerimot' is a personal name meaning 'will be raised', 'benAzriel' means 'son of my help is God'.
[1CH.27.20] The sons of Ephraim: Hosea son of Azaziyahu; the half-tribe of Manasseh: Joel son of Pedaiah. [§]
Livnei Ephraim Hosea ben Azaziyahu lachatsi shevet Menashe Yoel ben Pedaiah.
'Livnei' means 'the sons of', 'Ephraim' is a tribal name, 'Hosea' is a personal name, 'ben' means 'son of', 'Azaziyahu' is a personal name, 'lachatsi' means 'the half', 'shevet' means 'tribe', 'Menashe' is another tribal name, 'Yoel' is a personal name, 'ben' again means 'son of', and 'Pedaiah' is a personal name.
[1CH.27.21] Half the portion Gilead Yiddo son of Zekaryahu Selbinyamin Ya'ashiel son of Avner. [§]
Lachatsi haMenashah Gil'ada Yiddo ben-Zekaryahu Selbinyamin Ya'ashiel ben-Avner.
'Lachatsi' means 'half', 'haMenashah' means 'the portion' (a share or allotted part), 'Gil'ada' is the proper name of the region Gilead, 'Yiddo' is a personal name, 'ben-Zekaryahu' means 'son of Zekaryahu', 'Selbinyamin' is a personal name, 'Ya'ashiel' is a personal name meaning 'God will make' or 'Yahweh will help', and 'ben-Avner' means 'son of Avner'.
[1CH.27.22] To Dan, Azareel the son of Yirocham; these are the chiefs of the clans of Israel. [§]
Le Dan Azareel ben Yirocham; eleh sarei shivtei Yisrael.
'Le' means 'to' or 'for', 'Dan' is the name of a tribe, 'Azareel' is a personal name, 'ben' means 'son of', 'Yirocham' is a personal name, 'eleh' means 'these', 'sarei' (plural of 'sar') means 'heads' or 'chiefs', 'shivtei' means 'of the clans/tribes', and 'Yisrael' means 'Israel'.
[1CH.27.23] And not David will bear their number from the son of twenty years and for a drop, because Yahveh said to increase Israel like the stars of the heavens. [§]
ve-lo nasha David misparam le-miben esrim shana u-le-matta ki amar Yahveh le-harboth et Israel ke-kokhevey ha-shamayim.
've-lo' means 'and not', 'nasha' means 'will lift' or 'bear', 'David' is the name David, 'misparam' means 'their number', 'le-miben' means 'from the son of' or 'to the offspring', 'esrim' means 'twenty', 'shana' means 'year', 'u-le-matta' means 'and for a drop' or 'and for a measure', 'ki' means 'because', 'amar' means 'said', 'Yahveh' is the literal translation of YHVH, 'le-harboth' means 'to increase', 'et' is an object marker, 'Israel' is Israel, 'ke-kokhevey' means 'like the stars', 'ha-shamayim' means 'the heavens'.
[1CH.27.24] Yoav son of Tzeruya began to count and did not finish, and at this time there was anger against Israel and the count did not increase in the counting of the days for the king David. [§]
Yoav ben Tzeruya heche lImnot ve lo kila vayhi bazoat ketsef al Yisrael ve lo ala haMispar beMispar dibrei hayamim laMelekh David.
'Yoav' is a personal name meaning 'Yahweh is father'. 'ben' means 'son of'. 'Tzeruya' is a personal name meaning 'my rock is Yahweh'. 'heche' means 'began'. 'lImnot' means 'to count'. 've' means 'and', 'lo' means 'not'. 'kila' means 'finished' or 'completed'. 'vayhi' means 'and it was' or 'and it happened'. 'bazoat' means 'in this' or 'at this time'. 'ketsef' means 'anger' or 'wrath'. 'al' means 'against' or 'upon'. 'Yisrael' is 'Israel'. 've' again 'and', 'lo' 'not'. 'ala' means 'went up' or 'increased'. 'haMispar' means 'the number' or 'the count'. 'beMispar' means 'in the counting'. 'dibrei' means 'words of' or 'matters of'. 'hayamim' means 'the days'. 'laMelekh' means 'to the king'. 'David' is the name of King David.
[1CH.27.25] And over the king's treasuries Azmata son of Adiel, the overseer of the treasuries in the field, in the cities, in the villages, and in the towers, Jonathan son of Uzziah. [§]
ve'al otzarot ha-melekh azmata ben-Adiel su'al ha-otzarot ba-sadeh be'arim uvekaparim uve-migdalot Yehonatan ben-Uzziahhu.
've'al' means 'and over', 'otzarot' means 'treasuries', 'ha-melekh' means 'the king', 'azmata' is a proper name (Azmata), 'ben' means 'son of', 'Adiel' is a proper name, 'su'al' means 'overseer' or 'in charge', 'ba-sadeh' means 'in the field', 'be'arim' means 'in the cities', 'uvekaparim' means 'and in the villages', 'uve-migdalot' means 'and in the towers', 'Yehonatan' is a proper name (Jonathan), 'ben-Uzziahhu' means 'son of Uzziah'.
[1CH.27.26] And concerning the doer of the field work for the labor of the land, Ezri son of Kelub. [§]
ve'al osei melechet hashade la'avodat ha'adamah Ezri ben-Kelub.
've'al' means 'and concerning', 'osei' means 'doer (of)', 'melechet' means 'work' or 'labor', 'hashade' means 'the field', 'la'avodat' means 'for the work of', 'ha'adamah' means 'the land' or 'the ground', 'Ezri' is a proper name meaning 'my help', 'ben-Kelub' means 'son of Kelub'.
[1CH.27.27] And on the vineyards listen my lofty, and on the vineyards to the wine storages my offering the defiled. [§]
ve'al ha-k'ramim shimi ha-ramati ve'al shebakkramim le'otzrot ha-yayin zabdi ha-shifmi s
've'al' means 'and on', 'ha-k'ramim' means 'the vineyards', 'shimi' means 'listen!', 'ha-ramati' means 'my lofty', 've'al' again means 'and on', 'shebakkramim' means 'in the vineyards', 'le'otzrot' means 'to the storages', 'ha-yayin' means 'the wine', 'zabdi' means 'my offering', 'ha-shifmi' means 'the defiled', 's' is a scribal marker.
[1CH.27.28] And on the olives and the withered ones that are in the low place, the gracious lord of Gederi, the gate of the oil storages, will be made. [§]
ve'al-hazeitim vehashikmim asher bashpela ba'al chanan hagederi suval-otzrot hashemen yoash
've'al' means 'and on', 'hazeitim' means 'the olives', 'vehashikmim' means 'and the withered ones', 'asher' means 'which/that', 'bashpela' means 'in the low place', 'ba'al' means 'owner' or 'lord', 'chanan' means 'gracious', 'hagederi' means 'the Gederi' (a proper name), 'suval-otzrot' means 'gate of the storages', 'hashemen' means 'of the oil', 'yoash' means 'will be made' or 'shall be done'.
[1CH.27.29] And upon the cattle the shepherds in Sharon my strait my Sharon, and upon the cattle in the valleys judgment son of Adlai. [§]
ve'al ha'bakar ha'ro'im ba'sharon shitrai ha'sharoni ve'al ha'baker ba'amakim shafat ben-adlai.
've'al' means 'and upon', 'ha'bakar' means 'the cattle', 'ha'ro'im' means 'the shepherds', 'ba'sharon' means 'in Sharon', 'shitrai' means 'my strait' or 'my line', 'ha'sharoni' means 'my Sharon' (possessive form), 've'al' again means 'and upon', 'ha'baker' is another form of 'the cattle', 'ba'amakim' means 'in the valleys', 'shafat' means 'judgment', 'ben-adlai' means 'son of Adlai'.
[1CH.27.30] And upon the camels was Obl the Ishmaelite, and upon the donkeys was Yechdiyahu the Meronite. [§]
ve'al ha gemalim Obl ha Yishmaeli ve'al ha atonot Yechdiyahu ha Meroniti.
've'al' means 'and upon', 'ha' is the definite article 'the', 'gemalim' means 'camels', 'Obl' (or 'Obil') is a proper name, 'Yishmaeli' means 'the Ishmaelite' (a descendant of Ishmael), 'atonot' means 'donkeys', 'Yechdiyahu' is a proper name, and 'Meroniti' means 'the Meronite' (a person from Meron).
[1CH.27.31] And upon the flock he will drive the herd; all these are the princes of the wealth that belong to King David. [§]
Ve'al ha-tzon yaziz ha-gri kol eleh sarei ha-rkush asher la-melekh David.
'Ve'al' means 'and upon', 'ha-tzon' means 'the flock', 'yaziz' means 'will cause to move' or 'will drive', 'ha-gri' means 'the herd' (the group of grazing animals), 'kol' means 'all', 'eleh' means 'these', 'sarei' means 'princes of' (or 'captains of'), 'ha-rkush' means 'the wealth' or 'the treasure', 'asher' means 'that' or 'which', 'la-melekh' means 'to the king', and 'David' is the name of the king.
[1CH.27.32] And Yonathan, David's relative, counselor, a discerning man and scribe, he, and Yichiel son of Hachmoni, with the king's sons. [§]
viyhonatan dod-david yoetz ish-mevin ve-sofer hu viyhiel ben-hachmoni im-bnei ha-melekh
'viyhonatan' means 'and Yonathan', a proper name. 'dod-david' combines 'dod' (cousin, brother-in-law, or uncle) with 'David', indicating a close relative of David. 'yoetz' means 'counselor' or 'advisor'. 'ish-mevin' means 'a discerning man' (literally 'a man who understands'). 've-sofer' means 'and scribe'. 'hu' means 'he'. 'viyhiel' means 'and Yichiel', another personal name. 'ben-hachmoni' means 'son of Hachmoni'. 'im-bnei ha-melekh' means 'with the sons of the king' (literally 'with the children of the king').
[1CH.27.33] And Achitofel, counselor to the king, the cunning tall companion of the king. [§]
vaAchitofel yoetz lammelech suvhushai haarki rea hammelech.
'vaAchitofel' means 'and Achitofel' (a proper name). 'yoetz' means 'counselor' or 'advisor'. 'lammelech' means 'to the king' or 'of the king'. 'suvhushai' is a rare form that likely conveys a descriptive epithet; it appears to derive from the root 'suv' meaning 'to turn, twist' and may denote 'the cunning' or 'the subtle one'. 'haarki' means 'the long' or 'the tall', from the root 'arak' (long). 'rea' means 'companion' or 'friend'. 'hammelech' means 'the king'.
[1CH.27.34] And after Ahithophel, Yehoyada son of Benaiah, and Evyatar, and commander of the army of the king Joab. [§]
ve'acharei Ahitofel Yehoyada ben-Beniyahu veEvyatar veSar Tzava lamellech Yoav.
've'acharei' means 'and after', 'Ahitofel' is a proper name, 'Yehoyada' means 'Jehoyada', 'ben' means 'son', 'Beniyahu' is a proper name meaning 'son of Yahweh' but the name itself is left as a proper name, 'veEvyatar' means 'and Evyatar', 'veSar' means 'and commander', 'Tzava' means 'army', 'lamellech' means 'of the king', 'Yoav' is the proper name 'Joab'.
1CH.28
[1CH.28.1] And David gathered all the chiefs of Israel, the chiefs of the tribes and the chiefs of the divisions who served the king, and the chiefs of the thousands and the chiefs of the hundreds and the chiefs of all possession and livestock to the king and to his sons, with the officials and the mighty ones and to every heroic warrior to Jerusalem. [§]
Vayakhel David et kol-sarei Yisrael serei ha-shevatim ve-sarei ha-machlot ha-meshartim et ha-melekh ve-sarei ha-alafim ve-sarei ha-meot ve-sarei kol-rekhush-u-mikneh lammelek ulevaneiv im ha-sarisim ve-hagiborim u-lechol gibor chayil el Yerushalayim.
'Vayakhel' means 'and he gathered', 'David' is the proper name David, 'et' is the direct object marker, 'kol' means 'all', 'sarei' means 'chiefs' or 'heads', 'Yisrael' means 'Israel', 'serei' (same root) again 'chiefs', 'ha-shevatim' means 'of the tribes', 've-sarei' means 'and chiefs', 'ha-machlot' means 'of the divisions', 'ha-meshartim' means 'who served', 'et' again the marker, 'ha-melekh' means 'the king', 've-sarei' means 'and chiefs', 'ha-alafim' means 'of the thousands', 've-sarei' means 'and chiefs', 'ha-meot' means 'of the hundreds', 've-sarei' means 'and chiefs', 'kol' means 'of all', 'rekhush' means 'possession', 'u-mikneh' means 'and livestock', 'lammelek' means 'to the king', 'ulevaneiv' means 'and to his sons', 'im' means 'with', 'ha-sarisim' means 'the officials', 've-hagiborim' means 'and the mighty ones', 'u-lechol' means 'and to every', 'gibor' means 'hero', 'chayil' means 'strength', 'el' means 'to', 'Yerushalayim' means 'Jerusalem'.
[1CH.28.2] And David the king rose on his feet and said, Listen to me, my brothers and my people, I with my heart will build a house of rest for the ark of the covenant Yahveh and to set the feet of our the Gods, and I have prepared to build. [§]
Vayakam David haMelekh al raglav vayomer shemauni achai veami ani im levavi livnot beit menucha laaron brit Yahveh velaadom raglei haEloheinu vahachinoti livnot.
'Vayakam' means 'and he rose', 'David' is the name David, 'haMelekh' means 'the king', 'al' means 'on', 'raglav' means 'his feet', 'vayomer' means 'and he said', 'shemauni' means 'listen to me', 'achai' means 'my brothers', 'veami' means 'and my people', 'ani' means 'I', 'im' means 'with', 'levavi' means 'my heart', 'livnot' means 'to build', 'beit' means 'house', 'menucha' means 'resting place', 'laaron' means 'for the ark', 'brit' means 'covenant', 'Yahveh' is the literal translation of YHVH, 'velaadom' means 'and to set', 'raglei' means 'the feet of', 'haEloheinu' means 'our the Gods' (note: 'Elohim' is rendered literally as 'the Gods'), 'vahachinoti' means 'and I prepared', 'livnot' means 'to build'.
[1CH.28.3] And the Gods said to me, 'You shall not build a house for my name, because you are a man of wars and you have poured out blood.' [§]
vehaElohim amar li lo-tivne bayit lishmi ki ish milchamot attah ve-damim shafakta.
've' means 'and', 'haElohim' means 'the Gods' (the plural name for God), 'amar' means 'said', 'li' means 'to me', 'lo-tivne' means 'you shall not build', 'bayit' means 'house', 'lishmi' means 'for my name', 'ki' means 'because', 'ish' means 'man', 'milchamot' means 'of wars', 'attah' means 'you', 've-damim' means 'and blood', 'shafakta' means 'you poured out'.
[1CH.28.4] And Yahveh, the God of Israel, chose me from all the house of my father to be king over Israel forever, because in Judah He chose a ruler, and in the house of Judah, the house of my father, and among my father's sons, He willed me to be enthroned over all Israel. [§]
vayyivchar Yahveh Elohei Yisrael bi mikhol beit-abi lihyot lemelek al-Yisrael leolam ki biYehuda bachar lenagid uvebeit Yehuda beit-abi uvivne abi bi ratzah lehamlich al-kol-Yisrael.
'vayyivchar' means 'and chose', 'Yahveh' is the personal name of God (YHVH), 'Elohei' means 'the God of', 'Yisrael' means 'Israel', 'bi' means 'in me' or 'by me', 'mikhol' means 'from all', 'beit-abi' means 'the house of my father', 'lihyot' means 'to be', 'lemelek' means 'king', 'al-Yisrael' means 'over Israel', 'leolam' means 'forever', 'ki' means 'because', 'biYehuda' means 'in Judah', 'bachar' means 'he chose', 'lenagid' means 'to a ruler (nagid)', 'uvebeit' means 'and in the house of', 'Yehuda' means 'Judah', 'uvivne' means 'and among the sons/descendants', 'abi' means 'my father', 'ratzah' means 'willed', 'lehamlich' means 'to enthrone', 'al-kol-Yisrael' means 'over all Israel'.
[1CH.28.5] And from all my sons, because the LORD gave me many sons, and He chose Solomon my son to sit on the throne of the kingdom of Yahveh over Israel. [§]
Umi-khal-bani ki rabbim banim natan li Yahveh vayivchar bishlomo b'ni lashevet al kiseh malkhut Yahveh al Yisrael.
'Umi-khal' means 'and from', 'bani' means 'my sons', 'ki' means 'because', 'rabbim' means 'many', 'banim' means 'sons', 'natan' means 'gave', 'li' means 'to me', 'Yahveh' translates the divine name YHVH, 'vayivchar' means 'and He chose', 'bishlomo' means 'Solomon', 'b'ni' means 'my son', 'lashevet' means 'to sit', 'al' means 'upon', 'kiseh' means 'throne', 'malkhut' means 'kingdom', 'Yahveh' again the divine name, 'al' means 'over', 'Yisrael' means 'Israel'.
[1CH.28.6] And he said to me, Solomon your son, he will build my house and my courts, because I chose him for me as a son, and I will be to him as a father. [§]
vayomer li shlomo bincha hu yivne beiti vachazerotai ki bacharti bo li levan vani eheye lo leav.
'vayomer' means 'and he said', 'li' means 'to me', 'shlomo' means 'Solomon', 'bincha' means 'your son', 'hu' means 'he', 'yivne' means 'will build', 'beiti' means 'my house', 'vachazerotai' means 'and my courts', 'ki' means 'because', 'bacharti' means 'I chose', 'bo' means 'in him/with him', 'li' means 'for me', 'levan' means 'as a son', 'vani' means 'and I', 'eheye' means 'will be', 'lo' means 'to him', 'leav' means 'as a father'.
[1CH.28.7] And I have prepared his kingdom forever, if he will be strong to keep my commandments and my judgments as this day. [§]
Vahkiunoti et-malkuto ad-leolam im yechezak laasot mitzvotai u-mishpatai kayom hazeh.
'Vahkiunoti' means 'and I have prepared', 'et' is the direct object marker meaning 'the', 'malkuto' means 'his kingdom', 'ad' means 'until' or 'forever', 'leolam' means 'forever', 'im' means 'if', 'yechezak' means 'he will be strong', 'laasot' means 'to do' or 'to keep', 'mitzvotai' means 'my commandments', 'u-mishpatai' means 'and my judgments', 'ka' means 'as', 'yom' means 'day', 'hazeh' means 'this'.
[1CH.28.8] Now, before the eyes of all Israel, the assembly of Yahveh, and in the ears of our God, keep and inquire all the commandments of Yahveh your God, so that you may inherit the good land and you will pass it on to your children after you forever. [§]
ve'atah le'enei kol-Yisrael kehal-Yahveh u've'oznei our God shimru v'dirshu kol-mitzvot Yahveh your God lem'an tireshu et ha'aretz hatova v'hin'chaltem liv'neichem achareichem ad olam.
've'atah' means 'now', 'le'enei' means 'in the eyes of', 'kol-Yisrael' means 'all Israel', 'kehal' means 'assembly', 'Yahveh' is the literal translation of YHVH, 'u've'oznei' means 'and in the ears of', 'our God' translates 'Eloheinu' where Elohim is rendered as 'the Gods' but here the singular form becomes 'God' with the possessive 'our', 'shimru' means 'keep', 'v'dirshu' means 'and inquire', 'kol-mitzvot' means 'all commandments', 'Yahveh' again for YHVH, 'your God' translates 'Eloheichem' (Elohim with your suffix), 'lem'an' means 'for the purpose', 'tireshu' means 'that you may inherit', 'et ha'aretz hatova' means 'the good land', 'v'hin'chaltem' means 'and you will inherit', 'liv'neichem' means 'to your children', 'achareichem' means 'after you', 'ad olam' means 'forever'.
[1CH.28.9] And you Solomon my son know the Gods of your fathers and serve them with a whole heart and a willing soul, for all hearts seek Yahveh and all the desire of thoughts understand; if you seek him you will find it for you, and if you abandon him he will leave you forever. [§]
ve'atah shlomo-bni da et-Elohei avikha ve'avdehu belev shalem u'venefesh chafetzah ki kol-levavot doresh Yahveh ve'kol-yetzar machashavot mevin im-tidreshenu yimattei lach ve'im-ta'azveihu yaznichacha la'ad.
've'atah' means 'and you', 'shlomo' means 'Solomon', 'bni' means 'my son', 'da' means 'know', 'et' is the accusative particle, 'Elohei' means 'of the Gods', 'avikha' means 'of your fathers', 've'avdehu' means 'and serve him', 'belev' means 'with heart', 'shalem' means 'whole', 'u'venefesh' means 'and with soul', 'chafetzah' means 'willing', 'ki' means 'for', 'kol' means 'all', 'levavot' means 'hearts', 'doresh' means 'seek', 'Yahveh' is the translation of YHVH, 've'kol' means 'and all', 'yetzar' means 'desire', 'machashavot' means 'thoughts', 'mevin' means 'understand', 'im' means 'if', 'tidreshenu' means 'you seek him', 'yimattei' means 'you will find', 'lach' means 'for you', 've'im' means 'and if', 'ta'azveihu' means 'you abandon him', 'yaznichacha' means 'he will leave you', 'la'ad' means 'forever'.
[1CH.28.10] See now, for Yahveh has chosen you to build a house for the sanctuary; be strong and do it. [§]
Re'eh atah ki-Yahveh bachar becha livnot bayit lamikdash chazak va'aseh.
'Re\'eh' means 'see', 'atah' means 'now', 'ki' means 'for', 'Yahveh' is the literal translation of YHVH, 'bachar' means 'has chosen', 'becha' means 'you' (object form), 'livnot' means 'to build', 'bayit' means 'a house', 'lamikdash' means 'for the sanctuary', 'chazak' means 'be strong', and 'va'aseh' means 'and do' or 'and perform'.
[1CH.28.11] And David gave to his son Solomon the pattern of the building, his houses, his treasures, his elevations, his inner chambers, and the house of the covering. [§]
Vayiten David lishlomo beno et-tavnit haulam ve'et-batotav veganzakiyav va'aliyotav vachadarav ha-pnimim uveith ha-kapporet.
'Vayiten' means 'and he gave', 'David' is the name David, 'lishlomo' means 'to Solomon', 'beno' means 'his son', 'et-tavnit' means 'the pattern', 'haulam' means 'the building', 've'et-batotav' means 'and his houses', 'veganzakiyav' means 'and his treasures', 'va'aliyotav' means 'and his elevations', 'vachadarav' means 'and his chambers', 'ha-pnimim' means 'the inner', 'uveith' means 'and the house of', 'ha-kapporet' means 'the covering'.
[1CH.28.12] And the structure of all that was in the spirit with him for the courtyards of the house of Yahveh and for all the surrounding places around for the treasuries of the house of the Gods and for the treasuries of the holy. [§]
ve-tavnit kol asher haya ba-ruach imo lechatztrot beit-yahveh u-lekol ha-leshachot saviv le-otzrot beit ha-elohim u-leotzrot ha-kodashim.
've' means 'and', 'tavnit' means 'structure' or 'design', 'kol' means 'all' or 'everything', 'asher' means 'that which' or 'which', 'haya' means 'was', 'ba-ruach' means 'in the spirit', 'imo' means 'with him', 'lechatztrot' means 'to the courtyards' or 'for the courts', 'beit' means 'house', 'yahveh' is the literal translation of YHVH, 'u-lekol' means 'and for all', 'ha-leshachot' means 'the surrounding places' (literally 'the shachot'), 'saviv' means 'around' or 'surrounding', 'le-otzrot' means 'for the treasuries', 'ha-elohim' means 'the Gods' (plural of Elohim), 'u-leotzrot' means 'and for the treasuries', 'ha-kodashim' means 'the holy'.
[1CH.28.13] and for the divisions of the priests and the Levites and for all the work of the service of the house of Yahveh and for all the utensils of the service of the house of Yahveh. [§]
Ulemahlekhot hakohanim vehalviyim ulekhol-melechet avodat beit-Yahveh ulekhol-klei avodat beit-Yahveh.
'Ulemahlekhot' means 'and for the divisions', 'hakohanim' means 'the priests', 'vehalviyim' means 'and the Levites', 'ulekhol' means 'and for all', 'melechet' means 'work', 'avodat' means 'of the service', 'beit' means 'house', 'Yahveh' is the literal name for YHVH, 'klei' means 'utensils' or 'tools', the phrase repeats to cover both the work and the tools of the house of Yahveh.
[1CH.28.14] For the gold by weight, the gold, for all the work utensils and work, for all the silver utensils by weight, for all the work utensils and work. [§]
la-zahav ba-mishkal la-zahav le-khol-klei avodah va-avodah le-khol klei ha-kesef ba-mishkal le-khol-klei avodah va-avodah.
'la-zahav' means 'the gold', 'ba-mishkal' means 'in weight' or 'by weight', the second 'la-zahav' repeats 'the gold', 'le-khol-klei' means 'for all the utensils', 'avodah' means 'work' or 'craft', 'va-avodah' adds 'and work', 'le-khol' means 'for all', 'klei' means 'utensils' or 'tools', 'ha-kesef' means 'the silver', the second 'ba-mishkal' repeats 'in weight', and the final phrase repeats the earlier reference to all the work utensils.
[1CH.28.15] And the weight for the golden lamps and their lamps, gold, by the weight of a menorah and a menorah, and its lamps, and for the silver lamps, by weight for a menorah and its lamps, as the work of a menorah and a menorah. [§]
U-mishkal li-mnorot ha-zahav ve-nerotehem zahav be-mishkal-menorah u-menorah ve-neroteha ve-li-mnorot ha-kesef be-mishkal li-menorah ve-neroteha ka-avodat menorah u-menorah.
'U-' means 'and', 'mishkal' means 'weight', 'li-' means 'for', 'mnorot' means 'lamps', 'ha-zahav' means 'the gold', 've-' means 'and', 'nerotehem' means 'their lamps', 'zahav' means 'gold', 'be-mishkal-menorah' means 'by the weight of a menorah', 'u-menorah' means 'and a menorah', 've-neroteha' means 'and its lamps', 've-li-mnorot' means 'and for the lamps', 'ha-kesef' means 'the silver', 'be-mishkal' means 'by weight', 'li-menorah' means 'for a menorah', 'ka-avodat' means 'as the work of', and the repeated 'menorah u-menorah' emphasizes the lamp imagery.
[1CH.28.16] and the gold weight for the table of the arrangement, for the table and table, and the silver for the table of the silver. [§]
ve'et ha-zahav mishkal le-shulchan ha-maarechet le-shulchan ve-shulchan ve-kesef le-shulchan ha-kesef.
've'et' means 'and', 'ha-zahav' means 'the gold', 'mishkal' means 'weight', 'le-shulchan' means 'for the table', 'ha-maarechet' means 'the arrangement' (or 'the set'), the second 'le-shulchan' repeats 'for the table', 've-shulchan' means 'and table', 've-kesef' means 'and silver', the final 'le-shulchan ha-kesef' means 'for the table of the silver'. The phrase lists the material (gold, silver) measured by weight and assigned to tables in the arrangement.
[1CH.28.17] And the measuring cups and the jars and the bowls of pure gold, and the gold weighed by weight for weighing, and the silver weighed by weight for weighing. [§]
veha-mizlagot veha-mizrakot veha-ksavot zahav tahor ve-likphorei ha-zahav be-mishkal likpor u-kfor ve-likphorei ha-kesef be-mishkal likpor u-kfor.
'veha-mizlagot' means 'and the measuring cups', 'veha-mizrakot' means 'and the jars', 'veha-ksavot' means 'and the bowls', 'zahav' means 'gold', 'tahor' means 'pure', 've-likphorei' means 'and those that are weighed', 'ha-zahav' means 'the gold', 'be-mishkal' means 'by weight', 'likpor' means 'to weigh', 'u-kfor' means 'and to be weighed', and the same pattern repeats for 'ha-kesef' meaning 'the silver'.
[1CH.28.18] And for the altar of incense, refined gold according to the weight, and for the design of the chariot, the cherubim of gold for the coverings and the sockets upon the ark of the covenant of Yahveh. [§]
Ulemezbah haqetoret zahav mezukak ba-mishkal uletavnit ha-merkavah ha-keruvim zahav leforshim vesokhim al-aron berit-Yahveh.
'Ulemezbah' means 'and for the altar', 'haqetoret' means 'the incense', 'zahav' means 'gold', 'mezukak' means 'refined', 'ba-mishkal' means 'according to the weight/measure', 'uletavnit' means 'and for the design', 'ha-merkavah' means 'the chariot', 'ha-keruvim' means 'the cherubim', 'leforshim' means 'for the coverings', 'vesokhim' means 'and the sockets', 'al-aron' means 'upon the ark', 'berit-Yahveh' means 'the covenant of Yahveh' (Yahveh is the literal translation of the divine name YHVH).
[1CH.28.19] Everything is in writing from the hand of Yahveh; upon me he enlightens all the angels of the pattern. [§]
hakkol bik'tav miYad Yahveh alay hiskil kol malachei hatavnit.
'hakkol' means 'everything' or 'all'; 'bik'tav' means 'in writing'; 'miYad' means 'from the hand of'; 'Yahveh' is the literal translation of YHVH as requested; 'alay' means 'upon me' or 'over me'; 'hiskil' (from the root sekil) means 'makes me understand' or 'enlightens'; 'kol' means 'all'; 'malachei' means 'angels of'; 'hatavnit' means 'the pattern' or 'the mold'. The phrase as a whole conveys that everything is recorded by Yahveh, and that Yahveh enlightens the speaker regarding all the angels of the pattern.
[1CH.28.20] And David said to his son Solomon, Be strong and courageous and do not be afraid and do not be faint, for Yahveh the Gods my God is with you; He will not let you stumble nor will He abandon you until you finish all the work of the service of the house of Yahveh. [§]
Vayomer David lishlomo beno chazak ve'ematz va'aseh al-tira v'al-techat ki Yahveh Elohim Elohai imach lo yarpheka velo ya'azvecha ad likhlot kol-melachet avodat beit-Yahveh.
'Vayomer' means 'And said', 'David' is the name David, 'lishlomo' means 'to his son Solomon', 'beno' means 'his son', 'chazak' means 'strong', 've'ematz' means 'and courageous', 'va'aseh' means 'and do', 'al-tira' means 'do not be afraid', 'v'al-techat' means 'and do not be faint', 'ki' means 'for', 'Yahveh' is the literal translation of YHVH, 'Elohim' is translated as 'the Gods', 'Elohai' means 'my God', 'imach' means 'with you', 'lo' means 'not', 'yarpheka' means 'will let you stumble', 'velo' means 'nor', 'ya'azvecha' means 'will abandon you', 'ad' means 'until', 'likhlot' means 'you finish', 'kol' means 'all', 'melachet' means 'work', 'avodat' means 'service', 'beit-Yahveh' means 'the house of Yahveh'.
[1CH.28.21] And behold the portions of the priests and the Levites for all service of the house of the Gods, and with you in every work for every noble in wisdom for every work, and the princes and all the people for all your words. [§]
vehineh machlokot hakohanim vehalviim lekhol avodat beit haelohim veimmecha bekhol melacha lekhol nadeiv bachekhma lekhol avodah vehasarim vechol haam lekhol devareicha.
'vehineh' means 'and behold', 'machlokot' means 'portions', 'hakohanim' means 'the priests', 'vehalviim' means 'and the Levites', 'lekhol' means 'to all' or 'for every', 'avodat' means 'service' or 'work', 'beit' means 'house', 'haelohim' means 'the Gods', 'veimmecha' means 'and with you', 'bekhol' means 'in every' or 'through all', 'melacha' means 'work', 'nadeiv' means 'noble' or 'noble one', 'bachekhma' means 'in wisdom', 'avodah' means 'work', 'vehasarim' means 'and the princes', 'vechol' means 'and all', 'haam' means 'the people', 'devareicha' means 'your words' or 'your matters'.
1CH.29
[1CH.29.1] And David the king said to all the assembly, Solomon my only son chose in him the Gods young and tender, and the work is great because it is not for a man the understanding, because to Yahveh the Gods. [§]
Vayomer David ha-melekh le-khol ha-kahal Shlomo beni echad bachar-bo Elohim na'ar va-rakh ve-hamla'akha gedolah ki lo le-adam ha-birah ki la-Yahveh Elohim.
'Vayomer' means 'and said', 'David' is the name David, 'ha-melekh' means 'the king', 'le-khol' means 'to all', 'ha-kahal' means 'the assembly', 'Shlomo' means 'Solomon', 'beni' means 'my son', 'echad' means 'one' or 'only', 'bachar-bo' means 'chose in him', 'Elohim' means 'the Gods', 'na'ar' means 'young', 'va-rakh' means 'tender', 've-hamla'akha' means 'and the work', 'gedolah' means 'great', 'ki' means 'because', 'lo' means 'not', 'le-adam' means 'for a man', 'ha-birah' means 'the understanding', 'ki' means 'because', 'la-Yahveh' means 'to Yahveh', 'Elohim' means 'the Gods'.
[1CH.29.2] With all my strength I have prepared for the house of my God the gold for gold, and the silver for the silver, and the copper for the copper, the iron for the iron, and the timbers for the timbers, stones of soham and filled stones of pukh and embroidery and all precious stone and stones of shayish in abundance. [§]
Ukechol kochi hakhinoti leveit elohai hazahav lazahav vehakesef lakesef venachoshet lanachoshet habarzel libarzel vehaetsim laetsim avnei-soham u miluiim avnei-pukh ve-rikmah vechol even yekarah veavnei-shayish larov.
'U' means 'and', 'kechol' means 'all', 'kochi' means 'my strength', 'hakhinoti' means 'I have prepared', 'leveit' means 'for the house of', 'elohai' means 'my God' (using El = God), 'hazahav' means 'the gold', 'lazahav' means 'for gold', 'vehakesef' means 'and the silver', 'lakesef' means 'for silver', 'venachoshet' means 'and the copper/bronze', 'lanachoshet' means 'for copper', 'habarzel' means 'the iron', 'libarzel' means 'for iron', 'vehaetsim' means 'and the timbers', 'laetsim' means 'for timbers', 'avnei-soham' means 'stones of soham', 'u' means 'and', 'miluiim' means 'filled (stones)', 'avnei-pukh' means 'stones of pukh', 've-rikmah' means 'and embroidery/ornamental work', 'vechol' means 'and all', 'even yekarah' means 'precious stone', 'veavnei-shayish' means 'and stones of shayish', 'larov' means 'for abundance'.
[1CH.29.3] And still, in my desire, in the house of my God, I have a reward of gold and silver; I gave to the house of my God above all my preparations for the house of the holy. [§]
veod birtzoti b'veit Elohai yesh li segullah zahav vakesef natati l'veit Elohai lmaala mikhol hachinoti l'veit haKodesh.
'veod' means 'and still', 'birtzoti' means 'in my desire', 'b'veit' means 'in the house of', 'Elohai' means 'my God', 'yesh li' means 'I have', 'segullah' means 'a reward', 'zahav' means 'gold', 'va kasef' means 'and silver', 'natati' means 'I gave', 'l'veit' means 'to the house of', 'Elohai' again means 'my God', 'lmaala' means 'above', 'mikhol' means 'from all', 'hachinoti' means 'my preparations', 'l'veit haKodesh' means 'to the house of the holy'.
[1CH.29.4] Three thousand gold ingots, of gold with crystal, and seven thousand silver ingots, refined for casting the walls of the house. [§]
shloshet alafim kikkrei zahav mizhehav ofir ve-shiva'at alafim kikkar-kesef mezukak latuh kirot habatim.
'shloshet' means 'three', 'alafim' means 'thousand', together 'shloshet alafim' means 'three thousand'. 'kikkrei' means 'ingots of', 'zahav' means 'gold', so 'kikkrei zahav' is 'gold ingots'. 'mizhehav' is a construct form meaning 'of gold', and 'ofir' means 'crystal' or 'onyx', giving 'of gold with crystal'. 've-shiva'at' means 'and seven', 'alafim' again 'thousand', so 've-shiva'at alafim' is 'and seven thousand'. 'kikkar-kesef' means 'silver ingots', with 'kikkar' analogous to 'ingots' and 'kesef' meaning 'silver'. 'mezukak' means 'refined' or 'purified'. 'latuh' means 'for casting' (literally 'for molding'). 'kirot' means 'walls', and 'habatim' means 'of the house'.
[1CH.29.5] Gold for gold, and silver for silver, and for every work in the hands of craftsmen, and who willingly offers to fill his hand today to Yahveh. [§]
la-zahav la-zahav ve-la-kesef la-kesef u-le-kol melacha be-yad charashim u-mi mitnadev le-maloot yado ha-yom la-Yahveh
'la' means 'to' or 'for', 'zahav' means 'gold', the phrase is repeated for emphasis; 've' means 'and'; 'la' before 'kesef' means 'to' or 'for' silver, 'kesef' means 'silver', also repeated; 'u' means 'and'; 'le-kol' means 'for all', 'melacha' means 'work' or 'craft'; 'be-yad' means 'in the hand', 'charashim' means 'craftsmen' or 'artisans'; 'mi' means 'who'; 'mitnadev' means 'volunteers' or 'offers willingly'; 'le-maloot' means 'to fill' (literally 'for filling'), 'yado' means 'his hand'; 'ha-yom' means 'today'; 'la-Yahveh' means 'to Yahveh', the literal rendering of the divine name YHVH.
[1CH.29.6] And the princes of the fathers and the princes of the tribes of Israel and the princes of the thousands and the hundreds, and to the princes of the king's service. [§]
Vayyitnaddevu sarei ha'avot ve-sarei shivtei Yisrael ve-sarei ha'alafim ve-hamme'ot ulesarei melechet hamelekh.
'Vayyitnaddevu' means 'and they were incited' or 'and they were stirred'. 'Sarei' means 'princes' or 'leaders'. 'Ha'avot' means 'the fathers' (ancestral ancestors). 'Ve' is the conjunction 'and'. 'Shivtei' means 'the tribes of'. 'Yisrael' means 'Israel'. 'Ha'alafim' means 'the thousands'. 'Hamme'ot' means 'the hundreds'. 'Ulesarei' means 'and to the princes of'. 'Melechet' means 'the work' or 'the service/office'. 'Hamelekh' means 'the king'.
[1CH.29.7] And they gave for the work of the house of God gold, talents, five thousand; and bronze, a great many; and silver, talents, ten thousand; and copper, a great many; and eight thousand talents; and iron, one hundred thousand talents. [§]
Vayyitnu laavodat beit-haElohim zahav kikkarim chameshet alafim vaadarchonim ribo veKesef kikkarim aseret alafim unochoshot ribo ushmonat alafim kikkarim uvarzel meah-elef kikkarim.
'Vayyitnu' means 'And they gave', 'laavodat' means 'for the work of', 'beit' means 'house', 'haElohim' means 'the God' (with 'Elohim' translated as 'the Gods' but here referring to the singular God of Israel), 'zahav' means 'gold', 'kikkarim' means 'talents' (a unit of weight), 'chameshet alafim' means 'five thousand', 'vaadarchonim' means 'and bronze', 'ribo' means 'a great many', 'veKesef' means 'and silver', 'aseret alafim' means 'ten thousand', 'unochoshot' means 'and copper', 'ushmonat alafim' means 'eight thousand', and 'uvarzel' means 'and iron', 'meah-elef' means 'one hundred thousand'.
[1CH.29.8] And the one who was found with him gave stones to the treasury of the house of Yahveh by the hand of Yechiel the exile. [§]
vehanimtza ito avanim natnu leotzar beit-Yahveh al yad Yechiel hagereshuni.
"ve" means "and", "hanimtza" means "the one found", "ito" means "with him", "avanim" means "stones", "natnu" means "they gave" (or "they placed"), "leotzar" means "to the treasury", "beit-Yahveh" means "house of Yahveh", "al" means "by" (literally "upon"), "yad" means "hand", "Yechiel" is a personal name, and "hagereshuni" means "the exile" (a descriptive title).
[1CH.29.9] And the people rejoiced over their voluntary offering, because with a whole heart they gave willingly to Yahveh; and also King David rejoiced with great joy. [§]
vayism'chu ha'am al hitenaddvem ki b'lev shalem hitenaddvu layahveh vegam David ha-melekh samach simchah gedolah.
'vayism'chu' means 'and they rejoiced', 'ha'am' means 'the people', 'al' means 'over' or 'because of', 'hitenaddvem' means 'their voluntary offering' (from the root nadav meaning 'to give willingly'), 'ki' means 'because', 'b'lev' means 'in heart', 'shalem' means 'whole' or 'complete', 'hitenaddvu' means 'they gave willingly' (reflexive of nadav), 'layahveh' means 'to Yahveh' (the name YHWH rendered as Yahveh), 'vegam' means 'and also', 'David' is the proper name David, 'ha-melekh' means 'the king', 'samach' means 'rejoiced', 'simchah' means 'joy', 'gedolah' means 'great'.
[1CH.29.10] And David blessed the Yahveh in the sight of all the assembly, and David said, Blessed are you Yahveh the Gods of Israel, our father, from forever to forever. [§]
Vayevarekh David et-Yahveh le-einei kol-hakahal vayomer David baruch atah Yahveh Elohei Yisrael avinu me'olam ve'ad olam.
'Vayevarekh' means 'and blessed', 'David' is the personal name, 'et-Yahveh' means 'the Yahveh' (the Tetragrammaton rendered as Yahveh), 'le-einei' means 'in the sight of', 'kol-hakahal' means 'all the assembly', 'vayomer' means 'and said', 'baruch' means 'blessed', 'atah' means 'you', 'Yahveh' repeats the divine name, 'Elohei' is the construct form of 'Elohim' and is rendered here as 'the Gods', 'Yisrael' means 'of Israel', 'avinu' means 'our father', 'me'olam' means 'from forever', and 've'ad olam' means 'and until forever'.
[1CH.29.11] To you Yahveh, the great, the mighty, the glorious, the everlasting, the honor, for all in the heavens and on the earth is yours Yahveh, the kingdom and the one who exalts all to the chief. [§]
Lecha YHVH haggedulla vehaggeburah vehatiperet vehanetzaḥ vehahod ki kol bashamayim uvaaretz lecha YHVH hamamlekah vehammitnasé lekoll leroʾesh.
'Lecha' means 'to you'. 'YHVH' is the divine name, translated as 'Yahveh'. 'haggedulla' means 'the great' (greatness). 'vehaggeburah' means 'and the mighty' (strength). 'vehatiperet' means 'and the splendid' or 'glorious'. 'vehanetzaḥ' means 'and the everlasting' or 'eternity'. 'vehahod' means 'and the honor' or 'the majesty'. 'ki' means 'because' or 'for'. 'kol' means 'all' or 'everything'. 'bashamayim' means 'in the heavens'. 'uvaaretz' means 'and on the earth'. The second 'lecha YHVH' repeats 'to you, Yahveh'. 'hamamlekah' means 'the kingdom'. 'vehammitnasé' means 'and the one who exalts' or 'lifts up'. 'lekoll' means 'to all' or 'for all'. 'leroʾesh' means 'to the head' or 'as chief'.
[1CH.29.12] And the wealth and the honor are before you, and you rule over all; in your hand is strength and might, and in your hand to make great and to strengthen all. [§]
vehaosher vehakavod milfaneicha veatah moshel bakol uveyadecha koach ugevurah uveyadecha legadel ulehazek lakol.
'vehaosher' means 'and the wealth', 'vehakavod' means 'and the honor', 'milfaneicha' means 'before you', 'veatah' means 'and you', 'moshel' means 'rule' or 'govern', 'bakol' means 'over all', 'uveyadecha' means 'and in your hand', 'koach' means 'strength', 'ugevurah' means 'and might', 'uveyadecha' again means 'and in your hand', 'legadel' means 'to make great' or 'to enlarge', 'ulehazek' means 'to strengthen', 'lakol' means 'to all' or 'the whole'. The verse addresses the supreme ruler, identified as God, using the second‑person pronoun that points to Yahveh.
[1CH.29.13] And now our God, we give thanks to you and we praise for the name of your glory. [§]
ve'atah elohenu modim anachnu l'cha u'mehallelim le'shem tifartecha.
've'atah' means 'and now', 'elohenu' means 'our God', 'modim' means 'we give thanks', 'anachnu' means 'we', 'l'cha' means 'to you', 'u'mehallelim' means 'and we praise', 'le'shem' means 'for the name', 'tifartecha' means 'your glory'.
[1CH.29.14] And who am I, and who are my people, that we would restrain our strength to act like this, because all comes from you and from your hand they have given it to you. [§]
veki mi ani umi ammi ki na'atsor koach lehitnadev kazot ki mimmekha hakol u-miyadkha natanu lach.
'veki' means 'and if', 'mi' means 'who', 'ani' means 'I', 'umi' means 'and who', 'ammi' means 'my people', 'ki' means 'because' or 'that', 'na'atsor' means 'to restrain', 'koach' means 'strength' or 'power', 'lehitnadev' means 'to behave' or 'to conduct oneself', 'kazot' means 'like this', 'mimmekha' means 'from you', 'hakol' means 'everything' or 'all', 'u-miyadkha' means 'and from your hand', 'natanu' means 'they gave', 'lach' means 'to you'. The verse is a rhetorical question about identity and authority, emphasizing that all strength and gifts come from the addressed one.
[1CH.29.15] For we are strangers before you and we dwell like all our fathers, as a shadow of our days upon the earth, and there is no hope. [§]
Ki-gerim anachnu lefanekha ve-toshavim kechol avoteinu ka-tzel yameinu al haaretz ve-ein mikveh.
'Ki' means 'for' or 'because', 'gerim' means 'foreigners' or 'strangers', 'anachnu' means 'we', 'lefanekha' means 'before you', 've-toshavim' means 'and we dwell', 'kechol' means 'like all', 'avoteinu' means 'our fathers', 'ka-tzel' means 'as a shadow', 'yameinu' means 'our days', 'al' means 'upon' or 'over', 'haaretz' means 'the earth', 've' means 'and', 'ein' means 'there is not' or 'no', 'mikveh' means 'hope' or 'expectation'.
[1CH.29.16] Yahveh our God, all this trouble which we have prepared to build for you a house for your holy name by your hand it is, and all belongs to you. [§]
Yahveh Eloheinu kol hehamon hazeh asher hachinenu livnot lecha bayit leshem kadshecha miyadcha heyyeh ulechah hakol.
'Yahveh' is the literal translation of YHVH. 'Eloheinu' means 'our God' (the word Elohim translates literally as 'the Gods', and the suffix -inu makes it 'our'). 'kol' means 'all'. 'hehamon' is a definite form of 'hamon' meaning 'the trouble' or 'the whole matter'. 'hazeh' means 'this'. 'asher' means 'that which' or 'which'. 'hachinenu' means 'we have prepared' (the verb 'chinah' = 'prepare' with first‑person plural suffix). 'livnot' means 'to build'. 'lecha' means 'for you'. 'bayit' means 'a house'. 'leshem' means 'for the name of'. 'kadshecha' means 'your holy (thing)', understood as 'your holy name'. 'miyadcha' means 'by your hand'. 'heyyeh' means 'it is' or 'it will be'. 'ulechah' means 'and to you' (conjunctive 'and' + 'your'). 'hakol' means 'the all' or 'everything'.
[1CH.29.17] And I know, my God, that you examine the heart and you desire the upright. I, in the righteousness of my heart, have devoted myself to all these, and now your people who have been found here—I saw with joy to devote myself to you. [§]
veyada'ti Elohai ki attah bochen levav u-meisharim tirzeh ani be-yosher levavi hitnadavti kol-eleh ve'atah amkha ha-nimtze'u-foh ra'iti be-simcha le-hitnadov-lakh
'veyada'ti' means 'and I know', 'Elohai' means 'my God' (El = God, with first‑person possessive), 'ki' means 'that', 'attah' means 'you', 'bochen' means 'examine' or 'test', 'levav' means 'heart', 'u-meisharim' means 'and the upright ones', 'tirzeh' means 'you desire', 'ani' means 'I', 'be-yosher' means 'in righteousness', 'levavi' means 'of my heart', 'hitnadavti' means 'I have devoted myself', 'kol-eleh' means 'all these', 've'atah' means 'and now', 'amkha' means 'your people', 'ha-nimtze'u-foh' means 'who have been found here', 'ra'iti' means 'I saw', 'be-simcha' means 'with joy', 'le-hitnadov-lakh' means 'to devote myself to you'. The name of God, Elohai, is rendered literally as "my God" according to the guideline that El = God.
[1CH.29.18] Yahveh God of Abraham, Isaac and Israel, our fathers, preserve this forever, to the purpose of thoughts of the heart of your people, and prepare their hearts to you. [§]
Yahveh Elohei Avraham Yitzchak veyisrael avoteinu shomrah zot leolam leyetser machshavot levav ammekah vehachen levavam eilekha.
'Yahveh' is the literal rendering of YHVH. 'Elohei' means 'God of', the construct form of Elohim. 'Avraham' is the name Abraham. 'Yitzchak' means Isaac. 'veyisrael' means 'and Israel'. 'avoteinu' means 'our fathers'. 'shomrah' means 'preserve' or 'guard'. 'zot' means 'this'. 'leolam' means 'forever'. 'leyetser' means 'to the desire' or 'purpose'. 'machshavot' means 'thoughts' or 'plans'. 'levav' means 'heart'. 'ammekah' means 'your people'. 'vehachen' means 'and prepare' or 'make ready'. 'levavam' means 'their hearts'. 'eilekha' means 'to you'.
[1CH.29.19] And to Shlomo my son give a whole heart to keep your commandments, your testimonies, and your statutes, and to do everything, and to build the city that I have prepared. [§]
Ve-liShlomo b'ni ten levav shalem li-shmor mitzvoteikha edvoteikha ve-chukeikha ve-la'asot hakol ve-li'vnoth habirah asher hakhinoti.
'Ve' means 'and', 'liShlomo' means 'to Shlomo', 'b'ni' means 'my son', 'ten' means 'give', 'levav' means 'heart', 'shalem' means 'whole/complete', 'li-shmor' means 'to keep', 'mitzvoteikha' means 'your commandments', 'edvoteikha' means 'your testimonies', 've-chukeikha' means 'and your statutes', 've-la'asot' means 'and to do', 'hakol' means 'everything', 've-li'vnoth' means 'and to build', 'habirah' means 'the city', 'asher' means 'that', 'hakhinoti' means 'I have prepared'.
[1CH.29.20] And David said to the whole assembly, Bless now the Yahveh your God; and the whole assembly blessed the Yahveh the God of their ancestors, and they bowed and worshiped the Yahveh and the king. [§]
Vayomer David lechol hakahal barchu na et Yahveh Eloheichem vayevarchu chol hakahal laYahveh Elohei avoteihem vayikdu vayishtachu laYahveh velamelach.
'Vayomer' means 'and said', 'David' is the personal name David, 'lechol' means 'to all', 'hakahal' means 'the assembly', 'barchu' means 'bless', 'na' is a particle meaning 'please' or 'now', 'et' is the direct‑object marker, 'Yahveh' is the literal translation of YHWH, 'Eloheichem' means 'your God' (literally 'your the Gods'), 'vayevarchu' means 'and they blessed', 'chol' means 'all', 'laYahveh' means 'to the Yahveh', 'Elohei' means 'the God of', 'avoteihem' means 'their ancestors', 'vayikdu' means 'they bowed', 'vayishtachu' means 'they worshiped', 'velamelach' means 'and the king'.
[1CH.29.21] And they offered to Yahveh sacrifices and they brought up burnt offerings to Yahveh for the morrow of that day, a thousand bulls, a thousand rams, a thousand lambs, and their drink offerings, and many sacrifices for all Israel. [§]
Vayizbchu laYahveh zevachim vayaaalu olot laYahveh lemacharat hayom hahu parim eleph eilim eleph kevasim eleph veniskehem uzevachim larob lechol Yisrael.
'Vayizbchu' means 'and they offered', 'laYahveh' means 'to Yahveh' (the name YHVH rendered as Yahveh), 'zevachim' means 'sacrifices', 'vayaaalu' means 'and they lifted up' i.e., 'and they brought up', 'olot' means 'burnt offerings', the second 'laYahveh' again means 'to Yahveh', 'lemacharat' means 'for the morrow of', 'hayom' means 'the day', 'hahu' means 'that', 'parim' means 'bulls', 'eleph' means 'a thousand', 'eilim' means 'rams', another 'eleph' again 'a thousand', 'kevasim' means 'lambs', again 'eleph' 'a thousand', 'veniskehem' means 'and their drink offerings', 'uzevachim' means 'and sacrifices', 'larob' means 'in abundance', 'lechol' means 'to all', 'Yisrael' means 'Israel'.
[1CH.29.22] And they ate and drank before Yahveh on that day with great joy, and they made a second reign for Solomon son of David, and they anointed for Yahveh a ruler and a righteous priest. [§]
Vayochlu vayishtu lifnei Yahveh bayom hahu b'simcha gedolah vayamlichu shenit l'Shlomoh ben-David vayimsheu l'Yahveh le-nagid u-le-tsadok le-kohein.
'Vayochlu' means 'and they ate', 'vayishtu' means 'and they drank', 'lifnei' means 'before', 'Yahveh' is the literal translation of the divine name YHVH, 'bayom' means 'on the day', 'hahu' means 'that', 'b'simcha' means 'in joy', 'gedolah' means 'great', 'vayamlichu' means 'they made reign', 'shenit' means 'a second', 'l'Shlomoh' means 'to Solomon', 'ben-David' means 'son of David', 'vayimsheu' means 'and they anointed', 'le-nagid' means 'as ruler', 'u-le-tsadok' means 'and as a righteous one', 'le-kohein' means 'as priest'.
[1CH.29.23] And Solomon sat upon the throne of Yahveh as king under David his father, and he prospered, and all Israel heard of him. [§]
Vayyeshav Shlomo al kise Yahveh lemelech tachat David aviv vayatzlach vayishmeu elav kol Yisrael.
'Vayyeshav' means 'And he sat', 'Shlomo' means 'Solomon', 'al' means 'upon', 'kise' means 'throne', 'Yahveh' is the literal translation of YHVH, 'lemelech' means 'as king' (literally 'to a king'), 'tachat' means 'under', 'David' means 'David', 'aviv' means 'his father', 'vayatzlach' means 'and he prospered', 'vayishmeu' means 'and they heard', 'elav' means 'to him', 'kol' means 'all', 'Yisrael' means 'Israel'.
[1CH.29.24] And all the princes and the mighty ones, and also all the sons of King David gave a hand under King Solomon the king. [§]
Ve'chol ha-sarim ve-hagiborim ve-gam kol b'nei ha-melekh David natnu yad tachat Shelomoh ha-melekh.
'Ve'chol' means 'and all', 'ha-sarim' means 'the princes', 've-hagiborim' means 'and the mighty ones', 've-gam' means 'and also', 'kol' means 'all', 'b'nei' means 'the sons of', 'ha-melekh' means 'the king', 'David' is the name David, 'natnu' means 'gave', 'yad' means 'hand', 'tachat' means 'under', 'Shelomoh' is the name Solomon, 'ha-melekh' means 'the king'.
[1CH.29.25] Yahveh greatly exalted Solomon above all the eyes of all Israel, and gave him glory and a kingdom that had not been upon any king before him over Israel. [§]
Vayigadel Yahveh et Shlomo lemaala leinei kol Yisrael vayiten alav hod malchut asher lo hayah al kol melekh lefanav al Yisrael.
'Vayigadel' means 'and increased/exalted', 'Yahveh' is the literal translation of YHVH, 'et' is the accusative marker, 'Shlomo' means 'Solomon', 'lemaala' means 'to a higher place/above', 'leinei' means 'in the eyes of', 'kol' means 'all', 'Yisrael' means 'Israel', 'vayiten' means 'and gave', 'alav' means 'upon him', 'hod' means 'glory', 'malchut' means 'kingdom', 'asher' means 'which', 'lo' means 'not', 'hayah' means 'was', 'al' means 'upon', 'kol' means 'any', 'melekh' means 'king', 'lefanav' means 'before him', 'al' means 'over', 'Yisrael' means 'Israel'.
[1CH.29.26] And David son of Jesse reigned over all Israel. [§]
VeDavid ben-Yishai malach al kol Yisrael.
'Ve' means 'and', 'David' is a proper name, 'ben' means 'son', 'Yishai' is a proper name, 'malach' means 'reigned', 'al' means 'over', 'kol' means 'all', 'Yisrael' means 'Israel'.
[1CH.29.27] And the days that he reigned over Israel were forty years; in Hebron he reigned seven years, and in Jerusalem he reigned thirty and three. [§]
vehayamim asher malach al Yisrael arba'im shana bechevron malach sheva shanim uvirushalayim malach shloshim veshalosh.
'vehayamim' means 'and the days', 'asher' means 'that/which', 'malach' means 'reigned', 'al' means 'over', 'Yisrael' means 'Israel', 'arba'im' means 'forty', 'shana' means 'year', 'bechevron' means 'in Hebron', 'sheva' means 'seven', 'shanim' means 'years', 'uvirushalayim' means 'and in Jerusalem', 'shloshim' means 'thirty', 'veshalosh' means 'and three'.
[1CH.29.28] And he died in good health, satisfied with days, wealth and honor, and Solomon reigned over his son under him. [§]
Vayamat beseiva tovah seva yamim osher vekhavod vayimlokh Shlomo beno tachtav.
'Vayamat' means 'and he died', 'beseiva' means 'in good health', 'tovah' means 'good', 'seva' means 'full' or 'satisfied', 'yamim' means 'days', 'osher' means 'wealth', 'vekhavod' means 'and honor', 'vayimlokh' means 'and he reigned', 'Shlomo' means 'Solomon', 'beno' means 'over his son', 'tachtav' means 'under him'.
[1CH.29.29] And the sayings of David the king, the first and the latter, are written concerning the sayings of Samuel the seer and concerning the sayings of Nathan the prophet and concerning the sayings of Gad the teller. [§]
ve-dibrei David ha-melekh ha-rishonim ve-ha-acharonim hinam ketuvim al-dibrei Shmuel ha-roeh ve-al-dibrei Natan ha-navi ve-al-dibrei Gad ha-chozeh.
've-dibrei' means 'and the words of', 'David' is the name of the king, 'ha-melekh' means 'the king', 'ha-rishonim' means 'the first (things)', 've-ha-acharonim' means 'and the latter (things)', 'hinam' means 'behold', 'ketuvim' means 'are written', 'al' means 'concerning', 'dibrei' again means 'the words of', 'Shmuel' is a prophet's name, 'ha-roeh' means 'the seer', 'Natan' is a prophet's name, 'ha-navi' means 'the prophet', 'Gad' is a prophet's name, and 'ha-chozeh' means 'the teller' or 'the soothsayer'.
[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 kol-malkuto ugevurato veha'itim asher avru alav ve'al Yisrael ve'al kol-mamlchot ha'aratzot.
'Im' means 'with', 'kol' means 'all', 'malkuto' means 'his kingdom', 'ugevurato' means 'and his strength/power', 'veha'itim' means 'and the times', 'asher' means 'that', 'avru' means 'passed', 'alav' means 'over him', 've'al' means 'and over', 'Yisrael' means 'Israel', 'kol' means 'all', 'mamlchot' means 'kingdoms', 'ha'aratzot' means 'the lands'.