1KI (First Kings)
1KI.1 • 1KI.2 • 1KI.3 • 1KI.4 • 1KI.5 • 1KI.6 • 1KI.7 • 1KI.8 • 1KI.9 • 1KI.10 • 1KI.11 • 1KI.12 • 1KI.13 • 1KI.14 • 1KI.15 • 1KI.16 • 1KI.17 • 1KI.18 • 1KI.19 • 1KI.20 • 1KI.21 • 1KI.22
1KI.1
[1KI.1.1] And the king David was old, advanced in years, and they covered him with garments, but they could not warm him. [§]
vehammelech david zaken ba bayamim vayechassuhu babegadim velo yicham lo.
This verse describes King David growing old. 'vehammelech' means 'and the king'. 'david' is the name David. 'zaken' means 'old'. 'ba bayamim' means 'came in days' or 'was advanced in years'. 'vayechassuhu' means 'and they covered him'. 'babegadim' means 'with garments'. 'velo yicham lo' means 'and it did not warm him'.
[1KI.1.2] And his servants said to him, "Let us seek for my Lord the king a young virgin girl. And she will stand before my Lord the king and become his attendant. And she will lie in your lap and warm my Lord the king." [§]
vayomru lo avadav yevakshu laadonai hammelech na'ara betulah ve'amdah lifnei hammelech utehi lo sokhenet veshakhbah becheikekha vecham laadonai hammelech.
This verse describes the servants suggesting to their lord, the king, that they find a young virgin girl. She will stand before the king and become his attendant. She will lie in his lap and warm him.
[1KI.1.3] And they sought a beautiful young woman throughout all the territory of Israel, and they found Abishag the Shunammite, and they brought her to the king. [§]
vayvakshu na’arah yapah bekhol gevul Yisrael vayimts’u et-Avishag haShunamit vayavu otah lammelech
This verse describes a search for a beautiful young woman throughout the land of Israel and her eventual presentation to the king. ‘Vayvakshu’ means ‘and they sought.’ ‘Na’arah’ means ‘young woman.’ ‘Yapah’ means ‘beautiful.’ ‘Bekhol’ means ‘in all’ or ‘throughout.’ ‘Gevul’ means ‘border’ or ‘territory.’ ‘Yisrael’ is ‘Israel.’ ‘Vayimts’u’ means ‘and they found.’ ‘Et’ is a grammatical marker. ‘Avishag’ is a proper name. ‘HaShunamit’ means ‘the Shunammite’ (from Shunem). ‘Vayavu’ means ‘and they brought.’ ‘Otah’ means ‘her.’ ‘Lammelech’ means ‘to the king.’
[1KI.1.4] And the young woman was very beautiful, and she became a servant to the king, and served him. And the king did not know her. [§]
vehahnearah yahfah ad-meod vatehi lamelech sokhenet vatishartehu vehammelech lo yedatah.
This verse describes a young woman of exceptional beauty who becomes a servant to the king, without the king knowing her identity. 'vehahnearah' means 'and the young woman'. 'yahfah' means 'beautiful'. 'ad-meod' means 'very' or 'exceedingly'. 'vatehi' means 'and she became'. 'lamelech' means 'to the king'. 'sokhenet' means 'a servant'. 'vatishartehu' means 'and she served him'. 'vehammelech' means 'and the king'. 'lo yedatah' means 'did not know her'.
[1KI.1.5] And Adonijah, son of Haggith, began to elevate himself, saying, "I will reign." And he made for himself a chariot and horses, and fifty men runners before him. [§]
vaadoniyah ben-chagit mitnashea leemor ani emlok vayasa lo rekhev ufarashim vachamishim ish ratsim lifanav.
This verse describes Adonijah, son of Haggith, proclaiming himself king. He prepares a chariot, horses, and fifty runners to accompany him. 'Va' means 'and'. 'Ben' means 'son of'. 'Leemor' means 'saying'. 'Rekhev' means 'chariot'. 'U' means 'and'. 'Parashim' means 'horses'. 'Lifanav' means 'before him'. 'Ish' means 'man'. 'Ratsim' means 'runners'.
[1KI.1.6] And his father did not make him rejoice from his days, saying, "Why did you do this?" And also, he was very handsome in appearance, and she bore him after Absalom. [§]
v'lo-atzavo aviv miyamav le'emor maddua kacha asita v'gam-hu tov-to'ar me'od v'oto yaldah acharei avshalom.
This verse describes the birth of Adonijah, son of Haggith. It states that his father did not rejoice in his birth, questioning why he was born. It also notes Adonijah's good appearance and that he was born after Absalom.
[1KI.1.7] And his words were with Joab, son of Zeruiah, and with Ebaiatar the priest, and they helped after Adonijah. [§]
vayihyu devarav im Yoav ben-Tzuriyah ve'im Evyatar hakkohen vayazru acharei Adoniya
This verse describes the words of David and who supported Adonijah. 'Vayihyu' means 'and were'. 'Devarav' means 'his words'. 'Im' means 'with'. 'Yoav' is Joab. 'Ben-Tzuriyah' means 'son of Zeruiah'. 'Ve'im' means 'and with'. 'Evyatar' is Ebaiatar. 'Hakkohen' means 'the priest'. 'Vayazru' means 'and they helped'. 'Acharei' means 'after'. 'Adoniya' is Adonijah.
[1KI.1.8] And Tsadoq the priest, and Benayah son of Yeho-yad, and Natan the prophet, and Shimei and Rei, and the warriors belonging to David, were not with Adonijah. [§]
Veh-tsa-dok ha-ko-hen u-ve-na-ya-hu ben-ye-ho-yad va-na-tan ha-na-vi ve-shime-i ve-rei-i ve-ha-gib-bor-im asher le-da-vid lo hayu im-a-do-ni-yahu.
This verse lists individuals who did *not* support Adonijah’s claim to the throne. 'Tsadoq' is a proper name, meaning 'righteous'. 'Kohen' means 'priest'. 'Ben' means 'son of'. 'Yeho-yad' is a proper name. 'Natan' is a proper name. 'Navi' means 'prophet'. 'Shimei' and 'Rei' are proper names. 'Gibborim' is plural and means 'strong men' or 'warriors'. 'Asher' means 'belonging to'. 'David' is a proper name. 'Lo hayu' means 'were not'. 'Im' means 'with'. 'Adoniyahu' is a proper name.
[1KI.1.9] And Adonijah sacrificed sheep and cattle and a fattened animal with the Stone of Zohelet, which is near the Eye Rogel. And he called all his brothers, the sons of the king, and to all the people of Judah, the servants of the king. [§]
va-yiz-bach a-do-nee-yah-hu tzon u-va-kar u-mri-im im even ha-zo-che-let a-sher-e-tzal ei-n ro-gel va-yi-kra et kol a-chav bnei ha-me-lech u-le-chol an-shei ye-hu-dah av-dei ha-me-lech.
This verse describes Adonijah sacrificing sheep and cattle near the Stone of Zohelet, which is by the Eye Rogel. He then calls his brothers, the king's sons, and all the people of Judah, the king's servants.
[1KI.1.10] And he did not call for Natan the prophet, and Benayahu, and the mighty ones, and Shlomoh his brother. [§]
ve'et-natan ha-navi uvenayahu ve'et-ha-giborim ve'et-shlomoh achiv lo kara.
This verse discusses who David called for. 'Ve'et' means 'and'. 'Natan' is a proper name, 'the given one'. 'Ha-navi' means 'the prophet'. 'U' means 'and'. 'Benayahu' is a proper name, 'son of Yahveh'. 'Ha-giborim' means 'the mighty ones'. 'Shlomoh' is a proper name, 'peaceful one'. 'Achiv' means 'his brother'. 'Lo kara' means 'did not call'.
[1KI.1.11] And Nathan said to Bathsheba, mother of Solomon, saying, “Have you not heard that Adonijah, son of Haggit, has become king, and our Lord David does not know?” [§]
Va-yomer Natan el Bat-Sheva em-Shlomo le-emor ha-lo shama'at ki malach Adoniyahu ben-Chaggit va-Adonenu David lo yada.
This verse recounts Nathan the prophet speaking to Bathsheba, the mother of Solomon. He asks if she has heard that Adonijah, son of Haggit, has become king, and that our Lord David is unaware. 'Va-yomer' means 'and he said'. 'El' means 'to'. 'Em' means 'mother of'. 'Le-emor' means 'to say'. 'Ha-lo' is a question marker meaning 'have...not'. 'Shama'at' means 'you have heard'. 'Ki' means 'that'. 'Malach' means 'he has reigned/become king'. 'Ben' means 'son of'. 'Va' means 'and'. 'Adonenu' means 'our Lord'. 'Lo yada' means 'does not know'.
[1KI.1.12] And now, go, let me counsel you, please, with counsel, and I will deliver your life and the life of your son Solomon. [§]
ve'atah lechi i'atzekh na etzah umalti et nafshekh ve'et nefesh beneikh shlomo.
This verse is spoken by the prophet Nathan to King David. 'Ve'atah' means 'and now'. 'Lechi' means 'go'. 'I'atzekh' is 'I will counsel'. 'Na' is a plea for attention, 'please'. 'Etzah' means 'counsel'. 'Umalti' means 'and I will deliver'. 'Et nafshekh' means 'your life'. 'Ve'et nefesh beneikh' means 'and the life of your son'. 'Shlomo' is the name 'Solomon'.
[1KI.1.13] Go and come to the king David and say to him, "Are you not my Lord, the king, who swore to your servant, saying that Solomon, your son, would reign after you, and he would sit upon your throne? Why then has Adonijah reigned, my Lord?" [§]
lekhi uvoi el-hammelech david ve'amart elav halo-atta adonai hammelech nishba'ta le'amatecha le'emor ki-shlomo benecha yimloch acharay vehu yeshev al-kissei umaddua malach adoniahu
This verse is from 2 Samuel 1:1. It is Bathsheba speaking to King David. She is reminding him of his oath that her son, Solomon, would succeed him as king, and questioning why Adonijah has instead taken the throne. 'Lekhi uvoi' means 'go and come'. 'Hammelech' means 'the king'. 'Adonai' means 'my Lord'.
[1KI.1.14] Behold, still you are speaking there with the king, and I will come after you and I will fulfill your words. [§]
hinneh odach medaberet sham im-hammelech va'ani avo achareych umileti et-devarayich.
This verse describes a situation where someone is speaking to the king, and another person will come after them to fulfill their words. Let's break down the names of God and key terms: There are no direct names of God in this verse, but 'davar' means 'word' which can sometimes allude to divine pronouncements. 'Hinneh' means 'behold' or 'see'. 'Odach' means 'still you'. 'Medaberet' means 'speaking'. 'Sham' means 'there'. 'Im-hammelech' means 'with the king'. 'Va'ani' means 'and I'. 'Avo' means 'I will come'. 'Achareych' means 'after you'. 'Umileti' means 'and I will fill/complete'. 'Et-devarayich' means 'your words'.
[1KI.1.15] And Bathsheba came to the king’s chamber, and the king was very old, and Abishag the Shunammite was serving the king. [§]
va-tavo bat-sheva el-ha-melech ha-chadra ve-ha-melech zaken me-od va-avishag ha-shunamit mesharat et-ha-melech.
This verse describes Bathsheba going to the king's chamber. It notes the king is very old, and Abishag the Shunammite is serving the king.
[1KI.1.16] Bathsheba bowed and prostrated herself to the king, and the king said, "What is it that you want?" [§]
va-tik-od bat-shev-a va-tis-ta-chu le-ha-me-lech va-yo-mer ha-me-lech ma-lach
This verse describes Bathsheba bowing before the king and the king asking her what she wants. 'Bat-shev-a' is a proper noun, Bathsheba. 'ha-me-lech' means 'the king'. 'ma-lach' translates to 'what to you?' which is an ancient way of asking 'what do you want?'
[1KI.1.17] And she said to him, "My Lord, you swore by Yahveh, your God, to your handmaid that Solomon, your son, would reign after me, and he will sit on my throne." [§]
Va-to-mer lo, Adonai ata nish-ba-ta ba-Yahveh Elohei-cha la-am-ate-cha ki shlomo benecha yim-loch acharai ve-hu yeshev al-kis-ai.
This verse is from 1 Kings 1:30. 'Va-to-mer' means 'and she said'. 'Lo' means 'to him'. 'Adonai' is 'my Lord'. 'Ata' means 'you'. 'Nish-ba-ta' means 'you swore'. 'Ba-Yahveh' means 'by Yahveh'. 'Elohei-cha' means 'your God'. 'La-am-ate-cha' means 'to your handmaid'. 'Ki' means 'that'. 'Shlomo' is the name Solomon. 'Benecha' means 'your son'. 'Yim-loch' means 'will reign'. 'Achrai' means 'after me'. 'Ve-hu' means 'and he'. 'Yeshev' means 'will sit'. 'Al-kis-ai' means 'on my throne'.
[1KI.1.18] And now behold, Adoniyah has reigned, and now my Lord the king has not known. [§]
ve'atah hinneh adoniyah malakh ve'atah adonai hammelech lo yadatta
This verse discusses Adoniyah becoming king while the current king is unaware. 'Ve'atah' means 'and now'. 'Hinneh' means 'behold'. 'Adoniyah' is a proper name. 'Malakh' means 'reigned/became king'. 'Adonai' refers to 'my Lord'. 'Hammelech' means 'the king'. 'Lo yadatta' means 'you have not known'.
[1KI.1.19] And he sacrificed a bull and fattened cattle and sheep in abundance, and he called to all the sons of the king, and to Ev'yatar the priest, and to Yoav, commander of the army, but he did not call to Solomon, my servant. [§]
va-yiz-bach shor oo-mree-ah-vo-tson la-rov va-yik-ra le-chol-bnei ha-me-lech oo-le-ev-ya-tar ha-ko-hen oo-le-yo-av sar ha-tza-va ve-lish-lo-moh avd-cha lo ka-ra
This verse describes a sacrifice made by David and the subsequent invitation to a feast. It highlights that David did not invite Solomon, his servant, to the feast. 'Vayizbach' means 'and he sacrificed.' 'Shoor' is 'bull.' 'Umriah' and 'tson' are 'fattened cattle' and 'sheep,' respectively. 'Larov' means 'in abundance.' 'Vayikra' means 'and he called.' 'Lechol' means 'to all.' 'Bnei ha-melech' is 'the sons of the king.' 'Ev'yatar ha-kohen' is 'Ev'yatar the priest.' 'Yoav sar ha-tza-va' is 'Yoav, commander of the army.' 'Lishlomo avd'cha' is 'to Solomon, my servant.' 'Lo kara' means 'did not call'.
[1KI.1.20] And you, my Lord the King, the eyes of all Israel are upon you to tell them who will sit on the throne of my Lord the King after him. [§]
ve-atah adoni ha-melech einei kol-yisrael aleycha lehagid lahem mi yeishev al-kisse adoni-ha-melech acharayv.
This verse comes from 2 Samuel 9:8. It describes David asking Ziba about the remaining members of Saul's household. Specifically, he wants to know who should inherit the kingdom after him. 've-atah' means 'and you'. 'adoni ha-melech' means 'my Lord the King'. 'einei kol-yisrael' means 'the eyes of all Israel' - a figure of speech meaning all of Israel is looking to him. 'aleycha' means 'upon you'. 'lehagid lahem' means 'to tell them'. 'mi yeishev al-kisse' means 'who will sit on the throne'. 'acharayv' means 'after him'.
[1KI.1.21] And it will be, when my Lord the king lies down with his fathers, that I and my son Solomon will be sinners. [§]
ve-ha-ya ki-she-khav adonai-ha-melekh im-avotav ve-ha-yiti ani u-vni shlomoh khattai'im.
This verse describes a situation where the king (David) will lie down with his ancestors (die). Following that event, the speaker (Bathsheba) and her son Solomon will be considered sinners. The use of "adonai" indicates reverence towards the king, and the plural "khattai'im" suggests a shared guilt or judgment.
[1KI.1.22] And see, she is still speaking with the king, and the prophet Nathan came. [§]
vehineh odanah medaberet im-hammelech venatan hannavi ba
This verse describes a scene where a woman is still speaking with the king, and then the prophet Nathan arrives. 'Vehineh' means 'and behold' or 'and see'. 'Odanah' is a proper noun, the name of a woman. 'Medaberet' means 'speaking'. 'Im-hammelech' means 'with the king'. 'Venatan' means 'and Nathan'. 'Hannavi' means 'the prophet'. 'Ba' means 'came'.
[1KI.1.23] And they told to the king, saying, "Behold, Nathan the prophet has come before the king, and he bowed upon his face to the ground." [§]
vayaggidu lamelech leemor hineh natan hanavi vayavo lifnei hammelech vayishtachu lamelech al-apav artzah.
This verse describes a report being made to the king, and the prophet Nathan approaching the king and prostrating himself before him. 'Vayaggidu' means 'and they told'. 'Lamelech' means 'to the king'. 'Leemor' means 'saying'. 'Hineh' means 'behold'. 'Natan hanavi' means 'Nathan the prophet'. 'Vayavo' means 'and he came'. 'Lifnei hammelech' means 'before the king'. 'Vayishtachu' means 'and he bowed'. 'Al-apav artzah' means 'upon his face to the ground'.
[1KI.1.24] And Nathan said, "My Lord the king, you stated that Adonijah would reign after you, and he would sit upon your throne." [§]
va-yo-mer na-tan ad-o-nai ha-me-lech at-ta a-mart-ta ad-o-ni-ya-hu yim-loch ach-a-rai ve-hu ye-shev al-kis-ai
This verse begins with 'and Nathan said'. Then it addresses 'my Lord the king' and recounts a statement that 'you said that Adonijah will reign after you, and he will sit on your throne'. The names are being used as titles of respect, rather than personal names.
[1KI.1.25] For today he came down, and he sacrificed an ox and fattened livestock in abundance. And he called to all the sons of the king, and to the commanders of the army, and to Aviatar the priest, and they were eating and drinking before him. And they said, "Long live the king, Adonijah!" [§]
ki yarad hayom vayizbach shor umria-vtson larov vayikra lechol-benei hammelech ulisarei hatzava uleavyatar hakohen venaham ochlim veshotim lefanav vayomru yechi hammelech adoniyahu
This verse describes a sacrifice made by Adonijah and a subsequent meal with important figures. 'Yarad hayom' means 'today he descended' or 'today he came down'. 'Vayizbach' means 'and he sacrificed'. 'Shur umria-vtson larov' means 'an ox and fattened livestock in abundance'. 'Vayikra' means 'and he called'. 'Lechol-benei hammelech' means 'to all the sons of the king'. 'Ulisarei hatzava' means 'and to the commanders of the army'. 'Uleavyatar hakohen' means 'and to Aviatar the priest'. 'Venaham ochlim veshotim lefanav' means 'and they were eating and drinking before him'. 'Vayomru' means 'and they said'. 'Yechi hammelech adoniyahu' means 'long live the king, Adonijah'.
[1KI.1.26] And to me, I, your servant, and to Zadok the priest, and to Benaiah son of Jehoiada, and to Solomon your servant, was no call made. [§]
ve-lee a-nee av-deh-cha oo-le-tsa-dok ha-ko-hen ve-liv-na-yah-hoo ben-ye-ho-yah-dah-oo ve-lish-lo-moh av-deh-cha lo ka-ra.
This verse details who Yahveh did not call. 'Lee' means 'to me'. 'Anee' means 'I'. 'Avdeh-cha' means 'your servant'. 'Litsadok' means 'to Zadok'. 'Hakochen' means 'the priest'. 'Livnayahoo' means 'to Benaiah'. 'Ben-yehoyada' means 'son of Jehoiada'. 'Lishlomo' means 'to Solomon'. 'Lo kara' means 'did not call'.
[1KI.1.27] If this matter came from my Lord the king, and you did not make it known to your servant, who will sit on the throne of my Lord the king after him? [§]
Im me’et adonai hammelech nih’yah hadavar hazeh velo hodata et avdecha mi yeshev al kisse adonai hammelech acharav.
This verse asks if a matter came from my Lord the king, and if it was not made known to his servant. It then questions who will sit on the throne of my Lord the king after him.
[1KI.1.28] And the king David responded and said, "Call for Bathsheba for me." And she came before the king and stood before the king. [§]
va-ya'an ha-melech David va-yomer kir'u lee le-vat-shava vatavo lifnei ha-melech vat'amod lifnei ha-melech.
This verse describes King David requesting Bathsheba to come before him. 'Va-ya'an' means 'and answered' or 'and responded'. 'Ha-melech' means 'the king'. 'David' is the proper name of the king. 'Va-yomer' means 'and he said'. 'Kir'u lee' means 'call for me'. 'Le-bat-shava' means 'Bathsheba'. 'Vatavo' means 'and she came'. 'Lifnei' means 'before'. 'Vat'amod' means 'and she stood'.
[1KI.1.29] And the king swore and said, "God lives, who has redeemed my soul from all distress." [§]
Va-yee-shah-vah ha-meh-lech va-yo-ah-mar chai-Yeh-vah-veh ah-sher-pah-dah et-naf-shee mee-kol-tsah-rah.
This verse contains several key names and phrases. 'Va-yee-shah-vah' means 'and he swore'. 'Ha-meh-lech' means 'the king'. 'Va-yo-ah-mar' means 'and he said'. 'Chai' means 'alive' or 'live'. 'Yeh-vah-veh' is the proper name of God. 'Ah-sher' means 'who' or 'that'. 'Pah-dah' means 'redeemed' or 'rescued'. 'Et' is a grammatical particle. 'Naf-shee' means 'my soul'. 'Mee-kol' means 'from all'. 'Tsah-rah' means 'distress' or 'trouble'. Therefore, the verse describes the king swearing an oath, proclaiming that God lives, who has redeemed his soul from all distress.
[1KI.1.30] For as I swore to you by Yahveh, the Gods of Israel, saying, 'Surely Solomon, your son, will reign after me, and he will sit upon my throne in my place,' so I will certainly do this day. [§]
ki ka'asher nishba'ti lakh bahveh elohei yisrael le'emor ki shlomo benech yimloch acharay vehu yeshev al kis'i tachatay ki ken e'eseh hayom hazeh.
This verse contains several names for God. "Bahveh" is the tetragrammaton, traditionally rendered as Yahveh. "Elohei" means 'the Gods of' and is used here as a descriptor of Israel. The verse is a promise concerning Solomon succeeding the speaker as king.
[1KI.1.31] And Bathsheba bowed with her face to the ground, and she prostrated herself to the king, and she said, "May my Lord the king David live forever." [§]
va-tee-kode bat-shev-ah ap-pah-yeem eretz va-tish-tah-hu la-meh-lech va-to-amar ye-chee ad-o-nai ha-meh-lech da-veed le-o-lam.
This verse describes Bathsheba bowing down before King David and declaring his long life. "vatikod" means 'she bowed', "bat-sheva" is the name Bathsheba, "appayim" means 'face down', "eretz" means 'to the ground', "tishtahu" means 'she prostrated herself', "lamelech" means 'to the king', "toamar" means 'she said', "yechi" means 'may he live', "adoni" means 'my Lord', "hamelech" means 'the king', "david" is the name David, and "leolam" means 'forever'.
[1KI.1.32] And the king David said, "Call for Zadok the priest, and for Nathan the prophet, and for Benaiah the son of Jehoiada." And they came before the king. [§]
Va-yo-mer | ha-me-lech David ki-reu li le-Tza-dok ha-ko-hen u-le-Na-tan ha-na-vi ve-liv-na-ya-hu ben-ye-ho-yad-a. Va-ya-vo-u lif-nei ha-me-lech.
This verse describes King David summoning Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada to his presence. 'Va-yo-mer' means 'and he said'. 'Ha-me-lech' means 'the king'. 'Ki-reu' means 'call for'. 'Lif-nei' means 'before'.
[1KI.1.33] And the king said to them, "Take with you the servants of your Lord, and have Solomon, my son, ride upon the mule which is mine, and bring him down to Gihon." [§]
vayomer hammelech lahem kchu immachem et avdei adoneikhem vehirkavtem et shlomo beni al-hapirda asher-li vehordetem oto el-gichon.
This verse describes the king instructing his men to bring Solomon, his son, to Gihon for his coronation. Let's break down the names: 'hammelech' is 'the king', 'adoneikhem' is 'your Lord', and the rest are straightforward verbs and nouns. Note that 'beni' is 'my son'.
[1KI.1.34] And Zadok the priest and Nathan the prophet anointed him there as king over Israel. And you shall blow the horn and say, “May the king Solomon live!” [§]
oo-mah-shahk oh-toh shahm tsah-doke ha-ko-hen ve-nah-tan ha-nah-vee le-me-lek al-yis-rah-el oo-teh-kah-tem ba-shoh-far va-ah-mar-tem yeh-hee ha-me-lek shlo-moh.
This verse describes the anointing of Solomon as king. Zadok the priest and Nathan the prophet anoint him. Then there is a command to blow the horn and proclaim, “May the king live!”
[1KI.1.35] And you shall go up after him, and he shall come and sit on my throne, and he shall reign in my place. And I have commanded him to be ruler over Israel and over Judah. [§]
Va'alitem acharov uvau vayashev al kissei vehu yimloch tachati veoto tziviti lihyot nagid al Yisrael veal Yehudah.
This verse describes a person succeeding to a throne and being appointed as ruler over Israel and Judah. 'Va'alitem' means 'and you shall go up'. 'Acharov' means 'after him'. 'Uvau' means 'and he shall come'. 'Vayashev' means 'and he shall sit'. 'Al kissei' means 'on the throne'. 'Veh hu yimloch' means 'and he shall reign'. 'Tachati' means 'under me', or 'instead of me'. 'Veoto tziviti' means 'and I commanded him'. 'Lihyot nagid' means 'to be ruler'. 'Al Yisrael veal Yehudah' means 'over Israel and over Judah'.
[1KI.1.36] And Benayah, son of Yehoyada, responded to the king and said, "Amen. Thus says Yahveh, the Gods of my Lord the king." [§]
Va-yaan Benayah ben-Yehoyada et-ha-melech va-yomer amen ken yo-mar Yahveh Elohei Adonai ha-melech.
This verse recounts Benayah, son of Yehoyada, responding to the king. He affirms what the king has said, attributing the statement to Yahveh, the Gods of my Lord the king.
[1KI.1.37] As Yahveh was with my Lord the king, so may Yahveh be with Solomon, and may He increase his throne from the throne of my Lord the king David. [§]
ka'asher hayah Yahveh im-Adonai ha-melech ken yihyeh im-Shlomo vi-ygaddel et-kisse'o mi-kisse' Adonai ha-melech David.
This verse expresses a wish for Yahveh to be with Solomon as Yahveh was with David, and for Solomon’s throne to be greater than David’s throne. ‘ka’asher’ means ‘as’; ‘hayah’ means ‘was’; ‘im’ means ‘with’; ‘Adonai’ means ‘my Lord’; ‘ha-melech’ means ‘the king’; ‘ken’ means ‘so/thus’; ‘yihyeh’ means ‘will be’; ‘Shlomo’ is Solomon’s name; ‘vi-ygaddel’ means ‘and may He increase’; ‘et’ is a particle indicating the direct object; ‘kisse’o’ means ‘his throne’; ‘mi’ means ‘from/than’; ‘kisse’ means ‘throne’; ‘David’ is David’s name.
[1KI.1.38] And Tzadok the priest, and Nathan the prophet, and Benaiah son of Jehoiada, and the Kerethi, and the Pelethi went down. And they caused Solomon to ride upon the mule of King David. And they led him to Gihon. [§]
vayered tzadok hakohen venatan hanavi ubnyahu ben-yhoyada vehakareti vehapleti vayarkhibu et-shlomo al-pirdat hammelech david vayolikhuhu oto al-gichon
This verse describes the coronation of Solomon. Tzadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethi, and the Pelethi assisted in bringing Solomon to Gihon to be anointed as king. They caused Solomon to ride upon the king David's mule, signifying his ascension to the throne.
[1KI.1.39] And Tzadok the priest took the horn of oil from the tent and anointed Solomon. And they blew the shofar, and all the people said, “May King Solomon live!” [§]
Va-yik-akh Tsa-dok ha-ko-hen et-keren ha-she-men min-ha-o-hel va-yim-shakh et-Shlo-mo va-yit-ke-u ba-sho-far va-yo-am-ru kol-ha-am yekhi ha-me-lekh Shlo-mo.
This verse describes the anointing of Solomon as king. Tzadok the priest takes the horn of oil from the tent and anoints Solomon. Then the shofar (ram’s horn) is blown, and all the people proclaim, “May the king live!”
[1KI.1.40] And all the people went after him, and the people were profaning with flutes, and rejoicing with great joy, and the earth cleaved with their voices. [§]
va-ya-a-lu kol-ha-am a-char-av ve-ha-am me-chal-lim be-chal-lim u-se-me-chim sim-cha gedo-la va-ti-ba-ka ha-aretz be-ko-lam.
This verse describes the people following after someone, engaging in revelry with flutes, and experiencing great joy. As a result, the earth cracks with the sound of their voices. The words 'va' are conjunctive particles, 'kol' means 'all', 'ha' is 'the', 'am' is 'people', 'a-char-av' means 'after him', 'me-chal-lim' is 'profaning', 'be-chal-lim' means 'with flutes', 'se-me-chim' is 'rejoicing', 'sim-cha' is 'joy', 'gedo-la' means 'great', 'ti-ba-ka' is 'it cleaved', 'ha-aretz' means 'the earth', and 'be-ko-lam' means 'with their voices'.
[1KI.1.41] And Adonijah heard, and all those summoned who were with him, and they finished eating. And Joab heard the sound of the shofar, and he said, "Why does the sound of the city roar?" [§]
va-yishma adoni-yahu ve-chol-ha-kru-im asher ito ve-hem kilu le-echol va-yishma yo-av et-kol ha-shofar va-yomer madua kol ha-kiryah homah
This verse describes Adonijah and his followers finishing their meal, and then Joab hearing the sound of the shofar (ram’s horn) and questioning the commotion in the city. ‘Adonijah’ means ‘my Lord is Yahveh’. ‘Kru-im’ refers to those called or summoned. ‘Kilu’ means they finished or consumed. ‘Homah’ means it roars or makes a loud noise.
[1KI.1.42] He was still speaking, and behold, Yonatan, son of Evyatar the priest, arrived. Adoniyahu said to him, "Come, for you are a man of valor and you bring good tidings." [§]
odeinu medaber vehineh yonatan ben evyatar hakohen ba vayomer adoniyahu bo ki ish khayil ata vetov tevaser.
This verse describes Yonatan, son of Evyatar the priest, arriving while someone is still speaking. Adoniyahu tells him to come because he is a man of valor and brings good news.
[1KI.1.43] And Jonathan answered and said to Adoniyah, "But our Lord the king David has caused Solomon to reign." [§]
vayaan yonaatan vayomer laadoniyah avl adoneinu hamelech david himlik et shlomoh.
This verse comes from 2 Samuel 9:1. 'Vayaan' means 'and answered'. 'Yonaatan' is the name 'Jonathan'. 'Vayomer' means 'and said'. 'Laadoniyah' means 'to Adoniyah'. 'Avl' means 'but'. 'Adoneinu' means 'our Lord'. 'Hamelech' means 'the king'. 'David' is the name 'David'. 'Himlik' means 'he has caused to reign'. 'Et' is a grammatical marker. 'Shlomoh' is the name 'Solomon'.
[1KI.1.44] And the king sent with him Tsadoq the priest, and Natan the prophet, and B’naya-hu son of Y’hoyada, and the Kereti and the Pelethi. And they mounted him upon the king’s mule. [§]
vayishlach ito-hammelech et-tsadoq hakkohen ve’et-natan hannavi ub’naya-hu ben-y’hoyada vehakkereti vehap’leti vayarkhibu oto al pirdat hammelech
This verse describes the sending of several individuals by the king. ‘Vayishlach’ means ‘and he sent’. ‘Ito’ means ‘with him’. ‘Hammelech’ is ‘the king’. ‘Et’ is a particle marking a definite direct object. ‘Tsadoq hakkohen’ is ‘Tsadoq the priest’. ‘Ve’et’ means ‘and’. ‘Natan hannavi’ is ‘Natan the prophet’. ‘Ub’naya-hu ben-y’hoyada’ is ‘B’naya-hu son of Y’hoyada’. ‘Vehakkereti vehap’leti’ are names, ‘the Kereti and the Pelethi’. ‘Vayarkhibu oto’ means ‘and they mounted him’. ‘Al pirdat hammelech’ is ‘upon the king’s mule.’
[1KI.1.45] And they anointed him, Tzadok the priest and Nathan the prophet, to be king at the Gihon. And they went up from there rejoicing, and it thundered, the city. It is the sound that you heard. [§]
vayimshchu oto tzadok hakohen venatan hanavi lemelech begichon vayya'alu misham schmechim vattehom hakiryah hu hakol asher shma'tem
This verse describes the anointing of a king. "Vayimshchu" means "and they anointed". "Tzadok hakohen" is "Tzadok the priest", and "Natan hanavi" is "Nathan the prophet". "Lemelech" means "to king". "Begichon" is a place name, "the gihon". "Vayya'alu" means "and they went up". "Misham" means "from there". "Smechim" means "rejoicing". "Vattehom" means "and it thundered". "Hakiryah" is "the city". "Hu hakol" means "it is the sound". "Asher shma'tem" means "that you heard".
[1KI.1.46] And also Solomon sat on the throne of the kingdom. [§]
ve-gam ya-shav shlo-mo al kis-sei ha-melu-kha
This verse describes Solomon sitting on the throne of the kingdom. 'Ve-gam' means 'and also'. 'Ya-shav' is the verb 'to sit' in the past tense. 'Shlo-mo' is the name 'Solomon'. 'Al' means 'on'. 'Kis-sei' means 'throne'. 'Ha-melu-kha' means 'the kingdom'.
[1KI.1.47] And also came the servants of the king to bless our Lord the king David, saying: May the Gods do good to the name of Solomon from your name, and may they increase his throne from your throne. And the king bowed down upon the bed. [§]
V’gam-bau avdei ha-melech l’varech et-Adonai-nu ha-melech David le’emor: Yeiteiv Elohim-ch esh’em Shlomo mish’mech, v’yigadel et-kise’o mikise’ch. Va-yishtachavu ha-melech al-ha-mishkab.
This verse describes the servants of the king coming to bless our Lord, King David, and to speak a blessing on Solomon’s name and throne. It concludes with the king bowing down on his bed.
[1KI.1.48] And also thus said the king: Blessed be Yahveh, the God of Israel, who has given today one who sits on my throne, and my eyes see it. [§]
Və-gam-kākah āmār ha-melech, bārūch Yhvh elohei Yisrael asher natān ha-yom yōšēv al-kisse’i və-’ēnai ro’ot.
This verse is spoken by a king, praising Yahveh, the God of Israel, for allowing him to remain on his throne and to see this day with his own eyes. ‘Və-gam-kākah’ means ‘and also thus’. ‘Ha-melech’ is ‘the king’. ‘Bārūch’ means ‘blessed’. ‘Yhvh’ is Yahveh. ‘Elohei’ means ‘the God of’. ‘Yisrael’ is Israel. ‘Asher’ means ‘that’ or ‘which’. ‘Natān’ means ‘given’. ‘Ha-yom’ is ‘today’. ‘Yōšēv’ means ‘one who sits’. ‘Al-kisse’i’ means ‘on my throne’. ‘Və-’ēnai’ means ‘and my eyes’. ‘Ro’ot’ means ‘see’.
[1KI.1.49] And they trembled, and arose, all who were called belonging to my Lord Adonijah, and they went each man to his way. [§]
vayecherdu vayakumu kol-hakru'im asher la'adoniya'hu vaya'elchu ish ledarko
This verse describes the reaction of the people who were called to Adonijah. 'Vayecherdu' means they trembled or were afraid. 'Vayakumu' means they arose. 'Kol hakru'im' means all who were called. 'Asher la'adoniya'hu' means belonging to my Lord Adonijah. 'Vaye'elchu' means and they went. 'Ish ledarko' means each man to his way.
[1KI.1.50] His Lord feared from Solomon, and he rose and went, and he grasped at the horns of the altar. [§]
Va-adoniyah-hu yareh mip-nei shlomoh va-yakum va-yelech va-yachazek be-karnot ha-mizbeach.
This verse describes Adonijah's fear of Solomon. "Va" is a conjunction meaning "and". "Adoniyah-hu" is Adonijah with a possessive suffix, meaning “his Lord”. "Yareh" means "fears". "Mip-nei" means "before", but here implies “from”. "Shlomoh" is Solomon. "Va-yakum" means "and he rose". "Va-yelech" means “and he went”. “Va-yachazek” means “and he grasped”. “Be-karnot” means “at the horns”. “Ha-mizbeach” means “the altar”.
[1KI.1.51] And it was told to Solomon, saying, "Behold, Adonijah fears King Solomon, and behold, he has grasped the horns of the altar, saying, "Please swear to me today, King Solomon, that you will not kill your servant with the sword." [§]
Va-yugad le-shlomo le-emor hineh adoniyahu yareh et ha-melech shlomo ve-hineh achaz be-karnot ha-mizbeach le-emor yishaba li kayom ha-melech shlomo im yamit et avdo be-charev.
This verse describes Adonijah appealing for mercy from King Solomon. He grasps the horns of the altar, a place of refuge and supplication, and asks Solomon to swear to him that he will not kill his servant with the sword. The word 'hineh' indicates 'behold' or 'here is'. 'Le-emor' means 'to say'.
[1KI.1.52] And Solomon said, "If she is a son of valor, she will not fall sick. And if wickedness is found in her, she will die." [§]
va-yo-mer shlo-mo im yi-hyeh le-ben-chai-il lo-yipol mi-sa-a-ra-to ar-tzah ve-im ra-ah ti-mat-zeh-vo va-met
This verse describes a test to determine the guilt or innocence of a suspected adulterous wife. Solomon declares that if the accused woman is innocent and truly a 'son of valor', she will not fall ill. However, if wickedness is found within her, she will die.
[1KI.1.53] And the king, Solomon, sent and had him brought down from upon the altar, and he came and prostrated himself before the king, Solomon. And Solomon said to him, "Go to your house." [§]
va-yish-lach ha-me-lech shlo-mo va-yo-ri-du-hu me-al ha-miz-be-ach va-ya-vo va-yish-tach-vu la-me-lech shlo-mo va-yo-mer-lo shlo-mo lech le-vei-tech
This verse describes King Solomon sending for Adonijah, bringing him down from the altar where he had taken refuge, and Adonijah coming and prostrating himself before King Solomon. Solomon then tells Adonijah to go to his house.
1KI.2
[1KI.2.1] The days of David drew near to death, and he commanded Solomon, his son, to say: [§]
vayikrevu yemey david lamut vayetzav et shlomo beno leemor
This verse describes the approaching death of David and his instruction to his son Solomon. 'Vayikrevu' means 'approached'. 'Yemey david' is 'the days of David'. 'Lamut' is 'to die'. 'Vayetzav' means 'he commanded'. 'Et shlomo beno' is 'Solomon, his son'. 'Leemor' means 'to say'.
[1KI.2.2] I am walking in the way of all the land, and you will strengthen yourself, and you will become a man. [§]
Anokhi holekh bederekh kol ha'aretz vekhazakta vehayita le'ish.
This verse contains several key names and words. "Anokhi" means "I". "Holekh" means "walking". "Bederekh" means "in the way" or "on the path". "Kol" means "all". "Ha'aretz" means "the land". "Ve" means "and". "Khazakta" means "you will strengthen". "Vehayita" means "and you will become". "Le'ish" means "to a man". The verse is a divine declaration followed by an instruction.
[1KI.2.3] And you shall keep the keeping of Yahveh, your God, to walk in His ways, to keep His statutes, His commandments, and His judgments, and His testimonies, as it is written in the teaching of Moses, so that you may understand all that you do and all to which you turn. [§]
ve-sha-mar-ta et mish-me-ret YH-VH e-lo-hei-cha la-lech be-de-ra-chav le-shmor chu-ko-tav mitz-vo-tav u-mish-pa-tav ve-ed-vo-tav ka-ka-tuv be-to-rat Moshe le-ma-an tas-chil et kol asher ta-aseh ve-et kol asher tif-neh sham.
This verse instructs the people to keep the commandments, statutes, judgments, and testimonies of Yahveh, their God, as written in the teaching of Moses, so that they may prosper in all that they do and wherever they turn.
[1KI.2.4] For the sake of Yahveh establishing the word that He spoke to me, saying, “If your children keep their ways, to walk before Me in truth with all their heart and with all their soul,” then He says, “No one will be cut off from you, a man from the throne of Israel.” [§]
le-ma-an ya-kim Yahveh et-de-va-ro a-sher di-ber a-lai le-e-mor im-yish-me-ru ba-nei-cha et-dar-ka-m la-le-chet le-pa-nai be-e-met be-chol-le-va-vam u-ve-chol-naf-sha-m le-e-mor lo-yi-ka-ret le-cha ish me-al kis-sei yis-ra-el.
This verse expresses a promise conditional upon the obedience of the descendants. 'Yahveh' promises to fulfill a word spoken previously, contingent upon the children walking before 'Him' with all their heart and soul, resulting in the preservation of a ruler on the throne of Israel.
[1KI.2.5] And you also know what Joab, son of Zeruiah, did to me – what he did to the two army commanders of Israel, Avner, son of Ner, and Amasa, son of Jether, whom he killed. And he treated the bloodshed as if it were a peaceful matter, and he put the blood money in his belt, which was around his waist, and on his shoes, which were on his feet. [§]
Ve-gam atah yadaatah et asher asah li Yoav ben Tzeruyah asher asah li-shnei sarei tzivaot Yisrael le-Avner ben Ner u-le-Amassa ben Yeter vayahrgeim vayyasem demey milchamah be-shalom vayiten demey milchamah bachagurato asher be-matnav uvenaalo asher beraglav.
This verse describes a situation where Joab, son of Zeruiah, killed two army commanders, Avner son of Ner and Amasa son of Jether. The speaker is informing another (likely a king) of this fact and pointing out that Joab treated the bloodshed as though it were a peaceful act, even placing the blood money in his belt and on his shoes. The verse highlights the disrespect Joab showed for proper legal procedure and the sanctity of life.
[1KI.2.6] And you will do according to your wisdom, and his gray hair will not descend to the grave in peace. [§]
ve'asita kechokhmatecha velo tord sivato beshalom sh'ol.
This verse describes the fate of the wicked. 'Ve'asita' means 'and you will do/make'. 'Kechokhmatecha' means 'according to your wisdom'. 'Velo tord' means 'and do not bring down'. 'Sivato' means 'his gray hair'. 'Beshalom' means 'in peace'. 'Sh'ol' refers to the underworld, or the grave.
[1KI.2.7] And you shall do kindness for the sons of Barzillai the Gileadite, and they shall be among those who eat at your table, for thus they drew near to me when I fled from Absalom, your brother. [§]
ve-liv-nei var-zil-lai ha-gil-a-di ta-a-seh-khesed ve-ha-yu be-och-lei shul-cha-necha ki-ken kar-vu ei-lai be-var-chi mip-nei av-sha-lom achi-cha.
This verse instructs someone to show kindness to the sons of Barzillai the Gileadite and to allow them to eat at their table, because they showed kindness by approaching the speaker when they were fleeing from Absalom, their brother.
[1KI.2.8] And behold, with you is Shimei son of Gera, son of the right-handed, from among the valiant men, and he cursed me with a severe curse on the day I went from the camps. And he descended to meet me at the Jordan, and I swore to him by Yahveh, saying, "If I kill you with the sword..." [§]
vehinneh immechah shimei ben-gerah ben-hayemini mibachurim vehu kil'lanani kilalah nimretz be'yom lechti machanaim vehu yarad likrati hayarden va'esha'ba lo bayahveh le'emor im-amitechah becharev
This verse describes David being met by Shimei, son of Gera, who verbally abused him during David's flight from Absalom. David swears to Shimei, in the name of Yahveh, that he will not kill him with the sword.
[1KI.2.9] And now do not absolve him, for a wise man you are, and you have known that which you will do to him, and bring down his dignity in the blood of Sheol. [§]
ve'atah al-tenakehu ki ish chakam ata veyada'ta et asher ta'aseh-lo vehordata et seivato bedam sha'ol.
This verse contains instructions regarding a wise man. 've'atah' means 'and now'. 'al-tenakehu' means 'do not cleanse him', but carries the connotation of not absolving or clearing him of blame. 'ki' means 'for' or 'because'. 'ish' means 'man'. 'chakam' means 'wise'. 'ata' means 'you are'. 'veyada'ta' means 'and you have known'. 'et' is a direct object marker. 'asher' means 'that which'. 'ta'aseh-lo' means 'you will do to him'. 'vehordata' means 'and you will bring down'. 'et seivato' means 'his grayness', referring to old age or dignity. 'bedam sha'ol' means 'in the blood of Sheol', referring to the place of the dead, connoting a violent and final end.
[1KI.2.10] And David lay down with his fathers, and he was buried in the city of David. [§]
va-yish-kach dav-id im-a-vo-tav va-yi-ka-ver be-ir da-vid.
This verse describes the death and burial of David. 'Va-yish-kach' means 'and he lay down'. 'Im-a-vo-tav' means 'with his fathers', a euphemism for death. 'Va-yi-ka-ver' means 'and he was buried'. 'Be-ir da-vid' means 'in the city of David'.
[1KI.2.11] And the years that David reigned over Israel were forty years. In Hebron he reigned seven years, and in Jerusalem he reigned thirty-three years. [§]
veha yamim asher malach david al yisrael arba’im shanah bechebron malach sheva shanim uvirushalayim malach shloshim veshallosh shanim.
This verse states the length of David’s reign over Israel. ‘Yamim’ means ‘days’ or ‘years’ in this context, 'malach' means ‘reigned’, 'arba’im' means ‘forty’, 'bechebron' means ‘in Hebron’, ‘sheva’ means ‘seven’, ‘virushalayim’ means ‘in Jerusalem’, and ‘shloshim veshallosh’ means ‘thirty-three’.
[1KI.2.12] And Solomon sat on the throne of David his father, and his kingdom was greatly established. [§]
u-shlomo yashav al-kisse david avi-v vatikon malkhuto me-od
This verse describes Solomon sitting on the throne of his father David, and his kingdom becoming greatly established. 'Shlomo' is Solomon’s name, 'yashav' means 'sat', 'al' means 'on', 'kisse' means 'throne', 'david' is David's name, 'avi' means 'father', 'vatikon' means 'it was established', 'malkhuto' means 'his kingdom', and 'me-od' means 'greatly'.
[1KI.2.13] And Adonijah, son of Haggith, came to Bathsheba, mother of Solomon, and she said, "Is it peace that brings you here?" And he said, "Peace." [§]
va-yo-vo a-do-nee-ya-hu ben-cha-geet el-bat-she-va em-shlo-mo va-to-mer ha-sha-lom bo-echa va-yo-mer sha-lom.
This verse describes Adonijah, son of Haggith, going to Bathsheba, the mother of Solomon. Bathsheba asks if he comes in peace, and he responds that he does.
[1KI.2.14] And a word was said to you, and you said, "Speak." [§]
Va-yo-mer da-var li-yach ve-to-mer da-ber.
This verse consists of a statement and a response. 'Va-yo-mer' means 'and he said'. 'Da-var' means 'word' or 'thing'. 'Li-yach' means 'to you'. 'Ve-to-mer' means 'and she said'. 'Da-ber' also means 'word' or 'speak'. The verse describes someone speaking to another person and then asking them to speak.
[1KI.2.15] And he said, "Do you know that the kingship was mine, and that all of Israel turned their faces to me to reign? But the kingship turned and became my brother's, for it was from Yahveh for him." [§]
Va-yo-mer at yada-ta ki-li hay-ta ha-melu-cha ve-a-lai samo chu kol-yis-ra-el pe-nei-hem lim-loch ve-ti-sob ha-melu-cha va-te-hi le-a-chi ki mei-Yahveh ha-yita lo.
This verse details a recounting of how the kingship was originally intended for the speaker, but was then given to his brother. It emphasizes that the ultimate source of the kingship was Yahveh. The verse is structured using a direct quote, asserting knowledge of the original plan and the subsequent shift in power.
[1KI.2.16] And now, one question I ask from you, do not turn away my face, and she said to him, "Speak." [§]
ve'atah sh'elah achat anokhi sho'el me'itach al-tashibi et-panai vatomer elav daber
This verse describes a request being made. "ve'atah" means "and now". "sh'elah achat" means "one question". "anokhi sho'el" means "I ask". "me'itach" means "from you". "al-tashibi" means "do not turn away". "et-panai" means "my face". "vatomer" means "and she said". "elav" means "to him". "daber" means "speak".
[1KI.2.17] And he said, "Say now to King Solomon that he not refuse you, and that he give to me Avishag the Shunammite as a wife." [§]
vayomer imri-na lishlomo hamelech ki lo-yashiv et-panayich veyiten-li et-avishag hashunamite leisha.
This verse recounts a request made to King Solomon. "Vayomer" means "and he said". "Imri-na" is a command meaning "say now". "Lishlomo hamelech" translates to "to Solomon the king". "Ki lo-yashiv et-panayich" means "that he not turn away your face", or refuse you. "Veyiten-li et-avishag hashunamite leisha" means "and he give to me Avishag the Shunammite as a wife".
[1KI.2.18] And Bathsheba said, "Good, I will speak to the king on your behalf." [§]
va-to-mer bat-she-va tov an-o-chi a-da-ber a-lei-cha el-ha-me-lech.
This verse comes from 2 Samuel 11:4. It is Bathsheba speaking to David. 'Va-to-mer' means 'and she said'. 'Bat-she-va' is the name Bathsheba. 'Tov' means 'good'. 'Anochi' means 'I'. 'A-da-ber' means 'I will speak'. 'A-lei-cha' means 'to you'. 'El' means 'to the'. 'Ha-me-lech' means 'the king'.
[1KI.2.19] And Bathsheba came to King Solomon to speak to him concerning Adonijah. And the king rose to meet her, and bowed to her, and he sat on his throne, and he placed a throne for the mother of the king, and she sat at his right hand. [§]
Va-tavo Bat-Sheva el-ha-melech Shlomo le-daber-lo al-Adoniya-hu, va-yakum ha-melech likratah va-yishtahu lah, va-yeshev al-kiseo, va-yasem kise le-em ha-melech, va-teshev li-yemino.
This verse describes Bathsheba approaching King Solomon to speak to him concerning Adonijah. Solomon rises to greet her, bows to her, and seats her to his right on a separate throne.
[1KI.2.20] And she said, "One small request I ask of you. Do not turn your face from me." And the king said to her, "Ask my mother, for I will not turn your face away from me." [§]
Va-to-mer sh'elah achat ktanah anochi sho-elet mei-it-cha al-tashev et-panai va-yomer-lah ha-melech sha-li imi ki lo-ashiv et-panayich.
This verse describes a woman requesting a small favor from the king. She asks him not to turn his face away from her. The king responds by telling her to ask anything, as he will not turn away from her.
[1KI.2.21] And she said, "She will be given to my Lord Adoniyahu, your brother, as a wife." [§]
va-to-amer yut-tan av-ish-ag ha-shun-a-mit la-ado-ni-yahu ach-icha le-ish-ah.
This verse comes from 1 Kings 1:3. The first word, 'vatoamer', is a conjunction and verb meaning 'and she said'. 'Yuttan' means 'she will be given'. 'Avishag' is a proper noun, a woman's name. 'HaShunamit' means 'the Shunammite', indicating her origin. 'LaAdoniyahu' means 'to Adoniyahu', another proper noun, a man's name. 'Achicha' means 'your brother'. 'Leishah' means 'as a wife'.
[1KI.2.22] And the king Solomon answered and said to his mother, "Why do you ask about requesting Abishag the Shunammite for Adonijah? And ask for him the kingdom, for he is my older brother than I. And to him, and to Evyatar the priest, and to Yoav son of Zeruiah it belongs." [§]
va-ya-an ha-me-lech shlo-mo va-yo-mer le-im-mo ve-la-ma at sho-e-let et a-vi-shag ha-shu-na-mit la-a-do-ni-ya-hu ve-sha-a-li lo et ha-melu-cha ki hu a-chi ha-ga-dol mi-me-ni ve-lo u-le-ev-ya-tar ha-ko-hen u-le-yo-av ben tzeru-ya.
This verse recounts a conversation between King Solomon and his mother. His mother asks about requesting Abishag, a Shunammite woman, for Adonijah. Solomon interprets this as a request for the kingdom itself, as requesting the king's wife was historically a claim to the throne. He points out Adonijah is his older brother, and includes Evyatar the priest and Yoav, son of Zeruiah, as supporters of Adonijah's claim.
[1KI.2.23] And the king Solomon swore by Yahveh, saying, "Thus may the Gods do to me, and thus may they add, if Adonijah did not speak this matter from his soul. My Lord spoke this thing sincerely." [§]
va-yish-a-va ha-me-lech shlo-mo bah-Yahveh le-e-mor koh ya-a-seh lee Elohim ve-koh yo-sif ki be-naf-sho di-ber a-do-ni-ya-hu et-ha-da-var ha-zeh.
This verse describes King Solomon swearing an oath by Yahveh. He states that if Adonijah spoke the words in question with sincerity, then God will act towards him in a certain way, and even add to it. The verse emphasizes the sincerity of Adonijah’s speech, as it was spoken from his soul.
[1KI.2.24] And now, the living Yahveh, which prepared me and seated me on the throne of David my father, and which made for me a house as he spoke, for today AdoniYahu shall die. [§]
ve'atah chai-YHVH asher hechinani vayyoshivaini al-kisse David avi v'asher asa-li bayit ka'asher dibber ki hayom yummat AdoniYahu.
This verse comes from 1 Kings 1:29. 'Ve'atah' means 'and now'. 'Chai-YHVH' is a phrase meaning 'the living Yahveh'. 'Asher' means 'which' or 'that'. 'Hechinani' means 'prepared me'. 'Vayyoshivaini' means 'and seated me'. 'Al-kisse' means 'on the throne'. 'David avi' means 'David my father'. 'V'asher asa-li bayit' means 'and which made for me a house'. 'Ka'asher dibber' means 'as he spoke'. 'Ki hayom yummat AdoniYahu' means 'for today AdoniYahu shall die'.
[1KI.2.25] And the king Solomon sent by the hand of Benayah son of Jehoiada, and he struck him, and he died. [§]
va-yish-lach ha-me-lech shlo-mo beh-yad ben-ya-hu ben-ye-ho-yad va-yif-ga-eh bo va-ya-mot.
This verse describes the death of Adonijah. The king, Solomon, sent Benayah, son of Jehoiada, to kill Adonijah. 'Va-yif-ga-eh bo' means 'he struck him' or 'he encountered him' in a hostile way, leading to his death.
[1KI.2.26] And to Abiathar the priest, the king said, "Anatot, go to your fields, for you are a man marked for death, and on this day I will not kill you, because you carried the Ark of my Lord Yahveh before David, my father, and because you fasted as my father fasted." [§]
u-le-ev-ya-tar ha-ko-hen a-mar ha-me-lech a-na-tot lekh al-sa-de-khah ki ish mavet atah u-bay-yom ha-zeh lo a-mi-teh-kha ki-nasa-ta et-aron adonai yevaveh lif-nei david avi ve-ki hit-a-nit ba-kol asher hit-a-neh avi.
This verse recounts a king speaking to a priest named Abiathar. The king instructs Abiathar to leave and tend to his fields, stating that he is a doomed man, but will not be killed on this day. The reason given is Abiathar's carrying of the Ark of my Lord Yahveh before David, his father, and his fasting as his father fasted.
[1KI.2.27] And Solomon banished Abijatar from being a priest to Yahveh, to fulfill the word of Yahveh that He spoke concerning the house of Eli in Shiloh. [§]
Va-yigresh shlomo et-evyatar mi-heyot kohen la-yahveh le-male et-devar yahveh asher diber al-beit eli beshilo.
This verse describes Solomon banishing Abijatar from serving as a priest to Yahveh. The reason given is to fulfill the word of Yahveh that was spoken concerning the house of Eli in Shiloh. The verse uses 'et' as a direct object marker, indicating the objects being acted upon. 'La' signifies 'to' or 'for'.
[1KI.2.28] And the report came to Yoav that Yoav had turned after Adoneeyah, and had not turned after Avshalom. So Yoav fled to the tent of Yahveh, and held onto the horns of the altar. [§]
vehaSHmuah bah ahd yoahv ki yoahv natta acharei adoneeyah veacharei avshalom lo natta vayanas yoahv el ohel Yahveh vayachazek bekarnot hamizbeach
This verse describes the news reaching Yoav that he supported Adoneeyah, but not Avshalom. Because of this, Yoav fled to the tent of Yahveh and grasped the horns of the altar, seeking refuge.
[1KI.2.29] It was reported to King Solomon that Joab had fled to the tent of Yahveh and was there, at the altar. Therefore, Solomon sent Benaiah son of Jehoiada, saying, "Go, strike him down!" [§]
vayugad lamelech shlomo ki nas yoav el ohel Yahveh vehineh etzel hamizbeach vayishlach shlomo et benayah ben yehoiada leemor lech pga bo
This verse recounts that King Solomon was informed that Joab had fled to the tent of Yahveh and was at the altar. Solomon then sent Benaiah son of Jehoiada with the instruction to go and strike him down.
[1KI.2.30] And Benayahu went to the tent of Yahveh and said to him, "Thus says the king, 'Come out!'" And he said, "No, for here I will die." And Benayahu returned to the king with a message, saying, "Thus spoke Yoav and thus he responded to me." [§]
vayavo Benayahu el ohel Yahveh vayomer elav koh amar hammelech tzea vayomer lo ki poh amut vayasev Benayahu et hammelech davar leemor koh diber Yoav vekoh anani.
This verse describes Benayahu going to the tent of Yahveh to deliver a message from the king to David. David refuses to leave, stating he will die where he is. Benayahu then returns to the king to relay what Yoav had said and how he responded.
[1KI.2.31] And the king said to him, "Do as has been spoken, strike him, and bury him. And you will remove the blood of innocence that Yoav shed from upon me and from upon the house of my father." [§]
va-yo-mer lo ha-me-lech a-seh ka-asher di-ber u-fga-ve-vo u-kve-rar-to va-ha-si-rotah de-mei chi-nam a-sher sha-fach Yo-av me-alay ve-meal beit avi.
This verse contains instructions from a king to someone regarding the execution and burial of a person, and the removal of guilt for bloodshed caused by Yoav. Let's break down the names and terms: 'ha-me-lech' means 'the king'. 'Yoav' is a proper name and will remain unchanged. 'de-mei chi-nam' means 'blood of innocence' or 'guiltless blood'.
[1KI.2.32] And Yahveh will return his blood upon his head, because he struck down two men who were righteous and good in comparison to him, and he killed them with the sword. And the father of David did not know Avner son of Ner, commander of the army of Israel, and Amasa son of Yeter, commander of the army of Judah. [§]
veheshiv Yahveh et damo al rosho asher pagah bishnei anashim tzadikim vetovim mimenu vayahrgem bacherem veavi David lo yada et Avner ben Ner sar tzva Yisrael veet Amasa ben Yeter sar tzva Yehudah.
This verse describes the consequences of shedding innocent blood. It states that Yahveh will return the blood shed upon the head of the shedder, specifically referencing the killing of two righteous and good men. It then clarifies that David's father was unaware of the identities of the men killed, namely Avner son of Ner, commander of the army of Israel, and Amasa son of Yeter, commander of the army of Judah.
[1KI.2.33] And their blood will return upon the head of Joab and upon the head of his descendants forever. But for David and his descendants and to his house and to his throne there will be peace forever from Yahveh. [§]
veshabu demeyhem berosh yo'av uverosh zar'o le'olam uledavid ulezar'o ulevito ulechis'o yihye shalom ad-olam me'im Yahveh.
This verse discusses the bloodguilt of Joab and his descendants, and contrasts it with the enduring peace for David and his line. 'veshabu' means 'and their blood will return'. 'demeyhem' means 'their blood'. 'berosh' means 'upon the head of'. 'yo'av' is the name Joab. 'zar'o' means 'his seed/descendants'. 'le'olam' means 'forever'. 'ledavid' means 'to David'. 'levito' means 'to his house'. 'lechis'o' means 'to his throne'. 'yihye' means 'will be'. 'shalom' means 'peace'. 'ad-olam' means 'forever'. 'me'im Yahveh' means 'from Yahveh'.
[1KI.2.34] And Benayah, he son of Yehoyada, went up, and he encountered him, and he killed him, and he buried him in his house in the wilderness. [§]
Va-ya'al Benayah hu ben-Yehoyada va-yipga-bo va-yamitehu va-yikaber beto bamidbar.
This verse describes the killing of Joab by Benayah, son of Yehoyada. 'Va-ya'al' means 'and ascended' or 'and went up'. 'Benayah hu ben-Yehoyada' means 'Benayah, he son of Yehoyada'. 'Va-yipga-bo' means 'and he encountered him'. 'Va-yamitehu' means 'and he killed him'. 'Va-yikaber beto bamidbar' means 'and he buried him in his house in the wilderness'. The 'his house' refers to Joab’s property, not a dwelling.
[1KI.2.35] And the king appointed Bena-yah-hu son of Ye-ho-yad-a in his place over the army, and the king appointed Tsadoq the priest in place of Ev-ya-tar. [§]
Va-yit-ten ha-me-lech et-Bena-yah-hu ben-Ye-ho-yad-a tachat-av al-ha-tsa-va ve-et-Tsadoq ha-kohen natan ha-melech tachat Ev-ya-tar.
This verse describes the king appointing new officials. 'Va-yit-ten' means 'and he gave' or 'and he appointed'. 'Ha-melech' means 'the king'. 'Et' is a grammatical particle marking the direct object. 'Bena-yah-hu ben-Ye-ho-yad-a' is the name 'Bena-yah-hu son of Ye-ho-yad-a'. 'Tachat-av' means 'in his place' or 'instead of him'. 'Al-ha-tsa-va' means 'over the army'. 'Ve' means 'and'. 'Tsadoq ha-kohen' is 'Tsadoq the priest'. 'Natan' means 'he gave' or 'he appointed'. 'Ev-ya-tar' is a name.
[1KI.2.36] And the king sent and called for Shimei, and said to him, "Build for yourself a house in Jerusalem, and you shall dwell there, and you shall not go out from there here and there." [§]
va-yish-lach ha-me-lech va-yik-ra le-shim-ei va-yom-er lo be-neh-cha ba-yit bi-ru-sha-lim ve-ya-shav-ta sham ve-lo te-tseh misham aneh va-anah.
This verse recounts the king sending for Shimei and instructing him where to live. 'Va-yishlach' means 'and he sent'. 'Ha-melech' means 'the king'. 'Va-yikra' means 'and he called'. 'Le-Shimei' means 'to Shimei'. 'Va-yomer' means 'and he said'. 'Be-neh-cha' means 'build for yourself'. 'Bayit' means 'a house'. 'Bi-Yerushalayim' means 'in Jerusalem'. 'Ve-yashavta' means 'and you will dwell'. 'Sham' means 'there'. 'Ve-lo te-tseh' means 'and you shall not go out'. 'Misham' means 'from there'. 'Aneh va-anah' means 'here and there'.
[1KI.2.37] And it will be on the day of your departure, and when you cross the Kidron stream, you will know, you will certainly know, that you will surely die; your blood will be on your head. [§]
vehaya beyom tze’atcha ve’avar’ta et nachal kidron yado’a tedah ki mot tamut dam’cha yihyeh beroshecha
This verse describes a situation where someone will cross the Kidron Valley. It states that at that time, they will know with certainty that they will surely die, and their blood will be upon their head. 'Yado'a tedah' is a doubled verb emphasizing certainty of knowing. It's a prophetic declaration of impending judgment.
[1KI.2.38] And Shimei said to the king, "The matter is good, as my Lord the King has spoken, so will your servant do." And Shimei lived in Jerusalem for many days. [§]
Va-yomer Shim'i la-melech tov ha-davar ka-asher diber Adonai ha-melech ken ya'aseh avdecha va-yeshev Shim'i bi-Yerushalayim yamim rabim.
This verse describes Shimei speaking to the king. He says that the king's word is good and that he, Shimei, will do as his Lord the King says. The verse concludes with Shimei living in Jerusalem for many days.
[1KI.2.39] And it happened, at the end of three years, that two servants fled to Shimei, to Achish son of Maachah, king of Gath, and they told Shimei, saying, "Behold, your servants are in Gath." [§]
vayhi mikeitz shaalosh shanim vayivrchu shnei avadim leshimei el achish ben maachah melech gat vayaggidu leshimei leemor hineh avadecha begat.
This verse describes an event that happened after three years. Two servants fled to Shimei, and went to Achish, son of Maachah, the king of Gath. They then informed Shimei that they were in Gath.
[1KI.2.40] And Shimei rose and saddled his donkey, and he went to Gath to seek his servants. And Shimei went and brought his servants from Gath. [§]
Va-ya-kom Shim-ei va-ya-khavosh et-khamoro va-yelekh Gata-ah el-Akish le-vakkesh et-avadav va-yelekh Shim-ei va-yavei et-avadav mi-gat.
This verse describes Shimei rising, saddling his donkey, and going to Gath to seek his servants and then returning with them from Gath. 'Va-ya-kom' means 'and he rose'. 'Va-ya-khavosh' means 'and he saddled'. 'Et-khamoro' means 'his donkey'. 'Va-yelekh' means 'and he went'. 'Gata-ah' means 'Gath'. 'El-Akish' means 'to Akish'. 'Le-vakkesh' means 'to seek'. 'Et-avadav' means 'his servants'. 'Mi-gat' means 'from Gath'.
[1KI.2.41] And it was reported to Solomon that Shimei had gone from Jerusalem to Gat and he had returned. [§]
va-yugad le-shlomo ki-halach shimei mi-yerushalayim gat va-yashov
This verse states that it was reported to Solomon that Shimei had gone from Jerusalem to Gat and had returned.
[1KI.2.42] The king sent and called for Shimei, and said to him, "Did I not make you swear by Yahveh, and did I not solemnly warn you, saying, 'On the day you depart and go anywhere and everywhere, know for certain that you will die?'" And Shimei said to me, "The thing you said is good; I have heard it." [§]
Va-yish-lach ha-me-lech va-yik-ra le-shim-ei va-yo-mer e-lav ha-lo his-ba-ti-cha ba-Yahveh va-a-id be-cha le-emor be-yom tze-tech-cha ve-ha-lach-ta a-neh va-a-nah ya-doe te-da ki moot ta-moot va-to-mer e-lai tov ha-da-var sha-ma-ti.
This verse recounts a king sending for Shimei and reminding him of an oath he swore by Yahveh. The king recalls warning Shimei that if he left the city, he would surely die. Shimei had previously agreed to this condition. The verse concludes with Shimei acknowledging he heard the condition and found it acceptable.
[1KI.2.43] And why did you not keep the oath of Yahveh and the command that I commanded to you? [§]
u-mad-doo-ah lo sha-mar-ta et shvu-at Yahveh v'et-ha-mitz-vah a-sher tzi-vee-tee a-lei-cha.
This verse asks why a promise to Yahveh and a command given were not kept. "u-mad-doo-ah" means "and why". "lo sha-mar-ta" means "you did not keep". "et shvu-at Yahveh" means "the oath of Yahveh". "v'et-ha-mitz-vah" means "and the command". "a-sher tzi-vee-tee" means "that I commanded". "a-lei-cha" means "to you".
[1KI.2.44] And the king said to Shimei, "You know all the evil that your heart knew, which you did to David, my father. And Yahveh will return your evil upon your head." [§]
Va-yo-mer ha-me-lech el-Shim-ei at-tah ya-da-ta et kol-ha-ra-ah asher ya-da lev-avkh-ah asher as-sita le-David avi ve-heshiv Yahveh et ra-at-khah be-rosh-khah.
This verse recounts a king speaking to Shimei. The king states that Shimei knows all the evil that was in his heart, and that he did to David, his father. The king then proclaims that Yahveh will return the evil that Shimei has done upon his own head.
[1KI.2.45] And the king Solomon is blessed, and the throne of David will be established before Yahveh forever. [§]
vehahamelech shlomoh baruch vekisseh david yihyeh nachon lifnei yahveh ad-olam.
This verse speaks of King Solomon being blessed and the throne of David being established before Yahveh forever. 'Vehahamelech' means 'and the king'. 'Shlomoh' is the name 'Solomon'. 'Baruch' means 'blessed'. 'Vekisseh' means 'and the throne'. 'David' is the name 'David'. 'Yihyeh' means 'will be'. 'Nachon' means 'established' or 'ready'. 'Lifnei' means 'before'. 'Yahveh' is the proper name of God. 'Ad-olam' means 'forever' or 'unto the ages'.
[1KI.2.46] And the king commanded Bena-yah-hu son of Ye-ho-yad-a, and he went out and struck him, and he died. And the kingdom was established in the hand of Shlo-mo. [§]
va-ye-tzav ha-me-lech et-ve-na-yah-hu ben-ye-ho-yad-a va-ye-tze va-yip-ga-eh-vo va-yamot ve-ha-mam-la-cha na-kho-na be-yad-shlo-mo.
This verse describes a king's order for the execution of someone. 'Va-ye-tzav' means 'and the king commanded'. 'Ha-me-lech' means 'the king'. 'Et-ve-na-yah-hu ben-ye-ho-yad-a' identifies the person commanded, 'Bena-yah-hu son of Ye-ho-yad-a'. 'Va-ye-tze' means 'and he went out'. 'Va-yip-ga-eh-vo' means 'and he struck him'. 'Va-yamot' means 'and he died'. 'Ve-ha-mam-la-cha na-kho-na be-yad-shlo-mo' means 'and the kingdom was established in the hand of Shlo-mo'.
1KI.3
[1KI.3.1] And Solomon allied himself with Pharaoh, king of Egypt, and he took Pharaoh’s daughter, and he brought her to the city of David until he finished building his house and the house of Yahveh, and the wall of Jerusalem around. [§]
Va-yit-chah-ten Shlo-mo et-Par-oh Me-lech Mitz-rah-yim va-yi-kah et-bat-Par-oh va-ye-vi-eh-ha el-Ir Da-vid ad kal-lo-to liv-not et-be-to ve-et-beit Yahveh ve-et-cho-mat Yeru-sha-layim saviv.
This verse describes Solomon’s marriage to Pharaoh’s daughter and the building projects he undertook. 'Va-yit-chah-ten' means 'and he allied himself through marriage'. 'Shlo-mo' is Solomon. 'Par-oh' is Pharaoh. 'Me-lech Mitz-rah-yim' means 'king of Egypt'. 'Va-yi-kah' means 'and he took'. 'Bat-Par-oh' means 'daughter of Pharaoh'. 'Va-ye-vi-eh-ha' means 'and he brought her'. 'Ir Da-vid' means 'city of David'. 'Ad kal-lo-to' means 'until his finishing'. 'Liv-not' means 'to build'. 'Be-to' means 'his house'. 'Beit Yahveh' means 'house of Yahveh'. 'Cho-mat Yeru-sha-layim' means 'wall of Jerusalem'. 'Saviv' means 'around'.
[1KI.3.2] But the people were sacrificing on the high places, for a house had not been built for the name of Yahveh until those days. [§]
rak ha'am mezabchim babamot ki lo nivna bayit leshem Yahveh ad hayamim hahem.
This verse describes a situation where the people were sacrificing on high places because a house had not yet been built for the name of Yahveh. 'Rak' means 'only' or 'but'. 'Ha'am' means 'the people'. 'Mezabchim' is a verb meaning 'they sacrifice'. 'Babamot' means 'on the high places'. 'Ki' means 'for' or 'because'. 'Lo nivna' means 'not built'. 'Bayit' means 'house'. 'Leshem' means 'for the name of'. 'Yahveh' is the proper name of God. 'Ad hayamim hahem' means 'until those days'.
[1KI.3.3] And Solomon loved Yahveh, to walk in the statutes of David his father, but only on the high places he sacrificed and offered incense. [§]
Va-ye-eh-hav Shlo-mo-eh et-Yeh-vah-veh la-lech-et beh-chuk-kot Dah-veed ah-vee-v, rak bah-bah-moht hoo mez-ah-veach oo-mak-teer.
This verse describes Solomon’s love for Yahveh and his adherence to the laws of his father David. However, it also notes that Solomon sacrificed and offered incense on the high places, which was a practice not sanctioned by proper worship protocol. 'Va-ye-eh-hav' means 'and he loved'. 'Shlo-mo-eh' is the name Solomon. 'et' is a grammatical particle, 'Yeh-vah-veh' is Yahveh. 'la-lech-et' means 'to walk', referring to following the laws. 'beh-chuk-kot' means 'in the statutes'. 'Dah-veed' is David. 'ah-vee-v' means 'his father'. 'rak' means 'only' or 'but'. 'bah-bah-moht' means 'on the high places'. 'hoo' means 'he'. 'mez-ah-veach' means 'sacrificed'. 'oo-mak-teer' means 'and offered incense'.
[1KI.3.4] And the king went to Gibeah to sacrifice there, for it was the great high place. One thousand burnt offerings Solomon would offer upon that altar. [§]
Va-yelech ha-melech Giv'ona lizboach sham, ki hi ha-bamah ha-gedolah. Elef olot ya'aleh Shlomo al ha-mizbeach ha-hu.
This verse describes the king going to Gibeah to sacrifice there because it was the great high place. He offered a thousand burnt offerings on that altar.
[1KI.3.5] In Gibeon, Yahveh appeared to Solomon in a dream of the night, and the Gods said, "Ask what I shall give to you." [§]
bə-giv-‘ōn nir’āh Yahveh el-shəlōmōh ba-ḥalōm ha-lāylāh wa-yō’mer Elohim shə’al mah etēn-lākh.
This verse describes an appearance of Yahveh to Solomon in a dream. ‘Bə-giv-‘ōn’ means ‘in Gibeon’. ‘Nir’āh’ means ‘was seen’ or ‘appeared’. ‘El-shəlōmōh’ means ‘to Solomon’. ‘Ba-ḥalōm ha-lāylāh’ means ‘in the dream of the night’. ‘Wa-yō’mer’ means ‘and said’. ‘Shə’al’ is an imperative meaning ‘ask’. ‘Mah’ means ‘what’. ‘Etēn-lākh’ means ‘I will give to you’.
[1KI.3.6] And Solomon said, "You have done with my servant David, my father, great kindness, just as he walked before you in truth and in righteousness and with a sincere heart toward you, and you have kept for him this great kindness, and you have given him a son sitting on his throne, as this day." [§]
Va-yo-mer shlo-mo ah-tah ah-see-tah im-ahv-deh dah-veed ah-vee heh-sed gah-dol kah-ah-sher hah-lach le-fah-neh-kah beh-eh-met oo-vee-tseh-dah-kah oo-vee-yish-rat leh-vahv im-mah-ch vah-tee-shmar-lo et hah-heh-sed hah-gah-dol hah-zeh vah-tee-ten-lo ben yo-shev al khee-sahv kah-yom hah-zeh.
This verse is from 1 Kings 3:6 and recounts Solomon’s prayer acknowledging the great kindness God showed to his father, David. It emphasizes David’s faithfulness and God’s consistent keeping of his promise to provide an heir to the throne.
[1KI.3.7] And now, Yahveh, the Gods, you have made your servant king in place of my father David, and I am a young and small boy, not knowing how to go out or come in. [§]
ve'atah YHVH Elohim ata himlachta et-avdeka tachat David avi ve'anochi na'ar katon lo eda'a tze'at va'bo.
This verse is spoken by Solomon upon becoming king. It expresses his humility and acknowledges Yahveh, the Gods, as the one who has established him as king in place of his father, David. He states that he is a young and inexperienced man, not knowing how to go out or come in, meaning he lacks the experience of leadership.
[1KI.3.8] And your servant, within your people which you have chosen, a great people which cannot be numbered and cannot be recounted from abundance. [§]
ve'avdekha, be'toch ammecha asher bacharta, am-rav asher lo-yimmeh ve'lo yissaper me'rov.
This verse describes God’s chosen people as numerous and uncountable. ‘Ve’avdekha’ means ‘and your servant.’ ‘Be’toch’ means ‘within.’ ‘Ammecha’ means ‘your people.’ ‘Asher bacharta’ means ‘which you have chosen.’ ‘Am-rav’ means ‘a great people.’ ‘Asher lo-yimmeh’ means ‘which cannot be numbered.’ ‘Ve’lo yissaper’ means ‘and cannot be recounted.’ ‘Me’rov’ means ‘from abundance’ or ‘from greatness.’
[1KI.3.9] And you will give to your servant a heart that listens to judge your people, to understand between good and evil, for who is able to judge your people, this heavy population? [§]
ve-natata le-avdecha lev shomea lishpot et-amma lehavin bein-tov le-ra ki mi yuchal lishpot et-amma hakaved hazeh
This verse is a request for wisdom and discernment. It is a plea for God to give the speaker a listening heart to judge the people, to understand the difference between good and evil, recognizing the sheer number and complexity of the population.
[1KI.3.10] And the thing was good in the eyes of my Lord because Solomon asked for this thing. [§]
va-yitav ha-davar be-einei adonai ki sha'al shlomo et-ha-davar ha-zeh
This verse describes a situation where something was pleasing in the eyes of 'adonai' because Solomon asked for 'the thing'. 'Va-yitav' implies it was good or pleasing. 'Be-einei' means 'in the eyes of'. 'Ki' means 'because'. 'Sha'al' means 'asked'. 'Et-ha-davar' means 'the thing'. 'Ha-zeh' means 'this'.
[1KI.3.11] And the Gods said to him, "Because you asked for this thing, and you did not ask for many days for yourself, and you did not ask for wealth for yourself, and you did not ask for the life of your enemies, but you asked for understanding to hear judgment." [§]
Va-yo-mer Elohim ei-lav ya-an a-sher sha-al-ta et-ha-da-var ha-zeh ve-lo sha-al-ta le-cha ya-mim ra-bim ve-lo sha-al-ta le-cha o-sher ve-lo sha-al-ta ne-fesh oy-vei-cha ve-sha-al-ta le-cha ha-vin leesh-mo-a mish-pat.
This verse describes a situation where someone has asked for wisdom rather than other common requests like long life, wealth, or the defeat of enemies. 'Elohim' is plural, representing 'the Gods'. 'Ya-an' indicates 'because'. 'Sha-al-ta' is 'you asked'. 'Le-cha' means 'for yourself'. 'Ha-vin' means 'understanding'. 'Mish-pat' means 'judgment'.
[1KI.3.12] See, I have done according to your words. See, I have given you a heart of wisdom and understanding. That like you, there was not before you, and after you, there will not arise like you. [§]
hinneh asiti kidvarecha hinneh natati lecha lev chakam v'navon asher kamochah lo haya lefaneycha v'achar'cha lo yakum kamochah.
This verse consists of several clauses. "Hinneh" means "behold" or "see." "Asiti" means "I have made." "Kidvarecha" means "according to your words." "Natati" means "I have given." "Lev" means "heart." "Chakam" means "wise." "Navon" means "understanding" or "discerning." "Asher" means "that" or "which." "Kamochah" means "like you." "Lo haya" means "there was not." "Lefaneycha" means "before you." "Achar'cha" means "after you." "Lo yakum" means "will not arise." The verse essentially states that God has done as requested and has given a wise and understanding heart, and that no one before or after will be like the recipient.
[1KI.3.13] And also, that which you did not ask, I have given to you, also wealth and honor, that there was not a man like you among the kings all your days. [§]
ve-gam asher lo-sha'alta natati lach, gam-osher gam-kabod, asher lo-hayah kamoch ish bam'lachim kol-yamecha.
This verse describes gifts given that were not even requested. 've-gam' means 'and also'. 'asher' means 'that' or 'which'. 'lo-sha'alta' means 'you did not ask'. 'natati lach' means 'I have given to you'. 'gam-osher gam-kabod' means 'wealth and honor'. 'asher lo-hayah kamoch' means 'that was not like you'. 'ish bam'lachim' means 'a man among kings'. 'kol-yamecha' means 'all your days'.
[1KI.3.14] And if you walk in my ways, to keep my statutes and my commandments, as walked David your father, and I will lengthen your days. [§]
ve-im telaykh bidrakhay lishmor chuqay umitzvotay ka'asher halakh David avikha veharcheti et yameykha.
This verse contains conditional language. 'Ve-im' means 'and if'. 'Telaykh' means 'you walk'. 'Bidrakhay' means 'in my ways'. 'Lishmor' means 'to keep'. 'Chuqay' means 'my statutes'. 'Umitzvotay' means 'and my commandments'. 'Ka'asher' means 'as'. 'Halakh' means 'walked'. 'David' is the name David. 'Avikha' means 'your father'. 'Veharcheti' means 'and I will lengthen'. 'Et yameykha' means 'your days'.
[1KI.3.15] And Solomon awoke, and behold, it was a dream. And he went to Jerusalem and stood before the Ark of the Covenant of my Lord, and he offered burnt offerings and made peace offerings, and he made a feast for all his servants. [§]
Va-yi-kats shlo-mo-veh ve-hi-neh kha-lom va-vo-o ye-ru-sha-la-yim va-ya-amod lif-nei a-ron brit-a-do-nai va-ya-al o-lot va-ya-as shla-mim va-ya-as mis-teh le-chol a-va-dav.
This verse describes Solomon waking from a dream and going to Jerusalem to stand before the Ark of the Covenant of my Lord. He then offers burnt offerings, peace offerings, and holds a feast for all his servants.
[1KI.3.16] Then two women, prostitutes, came to the king, and they stood before him. [§]
Az tavonah shtayim nashim zonot el-hammelech vatamodnah lifanav.
This verse describes two women who were prostitutes going to the king and standing before him. 'Az' means 'then'. 'Tavonah' means 'they come'. 'Shtayim' means 'two'. 'Nashim' means 'women'. 'Zonot' means 'prostitutes'. 'El-hammelech' means 'to the king'. 'Vatamodnah' means 'and they stood'. 'Lifanav' means 'before his face' or 'before him'.
[1KI.3.17] And the woman spoke, saying to my Lord, "I am, and this woman is, both dwelling in one house, and I bore with her in the house." [§]
va-to-mer ha-isha ha-achat bi-i adonai ani ve-ha-isha ha-zot yoshevot be-bayit echad va-eled imah ba-bayit.
This verse contains several names for God. "Adonai" is translated as "my Lord". The other words are standard nouns and verbs. The verse describes a woman speaking to her Lord about her and another woman both dwelling in a house, and her bearing a child with the other woman in that house.
[1KI.3.18] And it happened on the third day after my birth that this woman also gave birth, and we together have no stranger with us in the house, except for the two of us in the house. [§]
Va-yhi ba-yom ha-shlishi le-lidti va-teled gam-ha-isha ha-zot va-anachnu yachdav ein-zar itanu ba-bayit zulati shtayim-anachnu ba-bayit.
This verse describes a birth. 'Va-yhi' means 'and it happened'. 'Ba-yom ha-shlishi le-lidti' means 'on the third day of my birth', which is better understood as 'on the third day after my birth'. 'Va-teled gam-ha-isha ha-zot' means 'and also this woman gave birth'. 'Va-anachnu yachdav' means 'and we together'. 'Ein-zar itanu ba-bayit' means 'there is no stranger with us in the house'. 'Zulati shtayim-anachnu ba-bayit' means 'except for the two of us in the house'.
[1KI.3.19] And the son of this woman died on the night which she lay on him. [§]
Va-ya-mat ben-ha-isha ha-zo-at la-yilah asher shakhvah alav.
This verse describes the death of a son. 'Va-ya-mat' means 'and died'. 'Ben' means 'son'. 'Ha-isha' means 'the woman'. 'Ha-zo-at' means 'this'. 'La-yilah' means 'on the night'. 'Asher' means 'which/that'. 'Shakhvah' means 'she lay'. 'Alav' means 'on him'.
[1KI.3.20] And she arose in the middle of the night and took my son from me, and your handmaid was sleeping, and she laid him in her bosom, and she laid her dead son in my bosom. [§]
va takam be toch hallayla va tikach et beni me ezli va amatcha yeshena va tashkivehu be cheyka va et bena hamet hishkiva be cheyki.
This verse describes a woman taking a child in the night. 'va takam' means 'and she arose'. 'be toch hallayla' means 'in the middle of the night'. 'va tikach et beni me ezli' means 'and she took my son from me'. 'va amatcha yeshena' means 'and your handmaid was sleeping'. 'va tashkivehu be cheyka' means 'and she laid him in her bosom'. 'va et bena hamet hishkiva be cheyki' means 'and she laid her dead son in my bosom'.
[1KI.3.21] And I arose in the morning to nurse my son, and behold, he was dead. And I observed him in the morning, and behold, it was not my son that I bore. [§]
va-akum ba-boker le-he-nik et beni ve-hineh met va-etbonen elav ba-boker ve-hineh lo-hayah beni asher yaldeti.
This verse describes a mother waking up in the morning to nurse her son, only to find him dead. 'Va-akum' means 'and I arose'. 'Ba-boker' means 'in the morning'. 'Le-he-nik' means 'to nurse'. 'Et beni' means 'my son'. 'Ve-hineh' means 'and behold'. 'Met' means 'dead'. 'Va-etbonen elav' means 'and I observed him'. 'Lo-hayah' means 'was not'. 'Asher yaldeti' means 'that I bore'.
[1KI.3.22] And the other woman said, "No, for my living son is the one, and your son is the dead one." And this one said, "No, for your son is the dead one, and my son is the living one." And they spoke before the king. [§]
Va-to-mer ha-ee-shah ha-ah-cheh-ret lo ki ben-ee ha-chai u-ve-nech ha-met, ve-zot o-mer-et lo ki ve-nech ha-met u-ve-ni ha-chai, va-te-da-ber-nah lif-nei ha-me-lech.
This verse describes a dispute between two women, each claiming the same living child. The first woman states her living son is the one before the king, while the second woman claims her living son is the one before the king, and that the other woman’s son is dead. They are both presenting their case to the king.
[1KI.3.23] And the king said, "This is what she says: This one is my living son, and your son is the dead one." And this is what she says: "No, for your son is the dead one, and my son is the living one." [§]
va-yo-mer ha-me-lech zot o-meret zeh beni ha-chai u-vinecha ha-met ve-zot o-meret lo ki binecha ha-met u-bni ha-chai
This verse describes a situation where two kings are debating which child is actually theirs, and which child belongs to the other. One king states that the living child is his and the dead child is the other king's. The other king responds, disputing this claim and asserting the opposite.
[1KI.3.24] And the king said, "Take a sword for me." And they brought the sword before the king. [§]
va-yo-mer ha-me-lech ke-hu lee-kharev va-ya-vee-u ha-kharev lif-nei ha-me-lech.
This verse describes a king requesting a sword and someone bringing it to him. 'Va-yo-mer' means 'and he said'. 'Ha-me-lech' means 'the king'. 'Ke-hu' means 'take for me'. 'Lee' means 'to me'. 'Kharev' means 'sword'. 'Va-ya-vee-u' means 'and they brought'. 'Lif-nei' means 'before'.
[1KI.3.25] And the king said, "Divide the living child into two parts, and give one half to one woman, and the other half to the other woman." [§]
va-yo-mer ha-me-lech giz-ru et-ha-ye-led ha-chai li-sh-nay-im u-te-nu et-ha-cha-tzi le-a-chat ve-et-ha-cha-tzi le-e-chat.
This verse describes a king issuing a decree concerning a living child. The king commands that the child be divided into two parts, and that one half be given to one woman and the other half to another woman. The words 'gizru' and 'te-nu' are commands; 'et' is a direct object marker.
[1KI.3.26] And the woman whose living son was with the king said, “Because her compassion was stirred for her son,” and she said, “My Lord, give to her the living child, and do not kill the dead one.” And this she says, both to me and to you, there shall be no decree. [§]
va-to-mer ha-i-sha asher be-nah ha-chai el ha-me-lech ki nich-meru rachameha al benah va-to-mer bi adonai ten-lah et ha-ya-lud ha-chai ve-ha-met al te-mi-tuhu ve-zot omeret gam li gam lach lo yi-hyeh ge-zoru.
This verse describes a woman pleading with the king to spare her son’s life. She appeals to the king’s compassion, requesting that he allow her to keep the living child and not kill the deceased one. She emphasizes this request is valid for both her and the king.
[1KI.3.27] And the king answered and said, "Give to her the living child, and do not kill the dead one. She is his mother." [§]
va-ya-an ha-me-lech va-yo-mer te-nu-lah et-ha-ya-lud ha-chai ve-ha-met lo te-mi-tu-hu hi im-mo
This verse describes the king’s response in a legal case concerning a child. ‘Va-ya-an’ means ‘and answered.’ ‘Ha-me-lech’ means ‘the king.’ ‘Va-yo-mer’ means ‘and said.’ ‘Te-nu-lah’ means ‘give to her.’ ‘Et-ha-ya-lud ha-chai’ means ‘the living child.’ ‘Ve-ha-met’ means ‘and the dead one.’ ‘Lo te-mi-tu-hu’ means ‘do not kill him.’ ‘Hi im-mo’ means ‘she is his mother.’
[1KI.3.28] And all of Israel heard the judgment that the king judged, and they feared before the king, because they saw that the wisdom of the Gods was in him to do justice. [§]
vayishma'u kol yisrael et hamishpat asher shafat hamelech vayir'u mipnei hamelech ki ra'u ki chokmat elohim bekirbo la'asot mishpat.
This verse describes how all of Israel heard the judgment that the king made, and they feared the king. They saw that the wisdom of the Gods was within him to do justice.
1KI.4
[1KI.4.1] And it was that the king Solomon was king over all Israel. [§]
va-yhi ha-melech shlomo melech al-kol-yisrael.
This verse states that Solomon was king over all Israel. 'Va-yhi' means 'and it was'. 'Ha-melech' means 'the king'. 'Shlomo' is the name Solomon. 'Melech' means 'king'. 'Al' means 'over'. 'Kol' means 'all'. 'Yisrael' is Israel.
[1KI.4.2] And these are the officials who belong to him: Azaryahu, son of Tzadok, the priest. [§]
ve-elleh ha-sarim asher-lo Azaryahu ben-Tzadok ha-kohen.
This verse lists officials who serve a deity. 've-elleh' means 'and these'. 'ha-sarim' means 'the officials'. 'asher-lo' means 'who belong to him' or 'who are his'. 'Azaryahu' is a proper name, 'Azaryahu'. 'ben-Tzadok' means 'son of Tzadok'. 'ha-kohen' means 'the priest'.
[1KI.4.3] Elihoref and Achiyya, sons of Shisha, were scribes. Yehoshaphat, son of Achilud, was the recorder. [§]
Elihoref va-achiyya benei shisha sof’rim Yehoshaphat ben-Achilud hammazkir.
This verse lists individuals involved in recording or administration. Elihoref and Achiyya are sons of Shisha, and they are identified as scribes. Yehoshaphat, son of Achilud, is identified as the recorder.
[1KI.4.4] And Uvinyahu, son of Yehoyada, was over the army, and Tzadoq and Evyatar were priests. [§]
uvinyahu ben-yehoyada al-hatsava; vitzadoq ve-evyatar kohanim.
This verse lists officials. 'uvinyahu' is a proper name meaning 'Yahveh builds'. 'ben-yehoyada' means 'son of Yehoyada'. 'al-hatsava' means 'over the army'. 'vitzadoq' means 'and Tzadoq'. 've-evyatar' means 'and Evyatar'. 'kohanim' is plural, meaning 'priests'.
[1KI.4.5] And Azaryahu, son of Nathan, was over the officials, and Zavud, son of Nathan, was a priest, a friend of the king. [§]
Va'azaryahu ben-Nathan al-hanitzavim ve-Zavud ben-Nathan kohen rea ha-melech.
This verse lists two individuals: Azaryahu, son of Nathan, who was over the officials, and Zavud, son of Nathan, who was a priest and friend of the king. 'Va'azaryahu' means 'And Azaryahu'. 'ben-Nathan' means 'son of Nathan'. 'al-hanitzavim' means 'over the officials'. 've-Zavud' means 'and Zavud'. 'kohen' means 'priest'. 'rea' means 'friend'. 'ha-melech' means 'the king'.
[1KI.4.6] And Achishar was over the house, and my Lord Exalted, son of Avda, was over the work. [§]
va'achishar al-habayit va'adoniram ben-avda al-hamas.
This verse names two officials appointed over different aspects of Solomon's building projects. 'Achishar' is a proper name. 'adoniram' means 'my Lord is exalted'. 'ben-avda' means 'son of Avda', a proper name. 'hamas' means 'the burden' or 'the work'. 'al' means 'over'. The 'va' at the beginning is a conjunction meaning 'and'.
[1KI.4.7] And for Solomon, twelve officials were stationed over all Israel, and they supplied the king and his house. One month of the year would be upon each one to provide sustenance. [§]
ve-lishlomo shneim-asar nitzavim al-kol-yisrael ve-chilkhlu et-hammelech ve-et-beito hodesh bashanah yihye al-echad lekhalekh.
This verse describes a system of providing for King Solomon and his household. Twelve officials were appointed over all Israel to supply the king and his house for one month each year. The words indicate a rotation of responsibility for providing sustenance.
[1KI.4.8] And these are their names, son of Chur in the mountain of Ephraim. [§]
ve-elleh shmotam ben-chur behar Ephraim
This verse lists the names of individuals. 've-elleh' means 'and these'. 'shmotam' means 'their names'. 'ben-chur' means 'son of Chur'. 'behar Ephraim' means 'in the mountain of Ephraim'.
[1KI.4.9] The son of piercing, at the end, and at the fox dens, and the house of the sun, and Eilon, the house of Chanan. [§]
ben-deker be-makatz u-vesha’alvim u-beit shames ve-eilon beit chanan.
This verse lists a series of place names or settlements. ‘Ben-deker’ means ‘son of piercing’ or ‘son of a sharp point’. ‘Be-makatz’ means ‘at the end’ or ‘at the extremity’. ‘U-vesha’alvim’ means ‘and at the fox dens’. ‘U-beit shames’ means ‘and the house of the sun’. ‘Ve-eilon beit chanan’ means ‘and Eilon, the house of Chanan’. The ‘ve’ or ‘u’ indicates ‘and’. These are likely locations marked in a boundary description.
[1KI.4.10] A son of kindness has come with ten thousands, he dwells with them, and all the land searches for him. [§]
ben-chesed ba-arubot lo socho vechol-eretz chefer.
This verse describes someone who is a 'son of kindness' who has come with ten thousands (arubot). He dwells (socho) with them, and the whole land searches (chefer) for him. 'Ben' means 'son'. 'Chesed' means 'kindness, mercy, or lovingkindness'. 'Ba-arubot' means 'with the ten thousands'. 'Lo' is a pronoun meaning 'to him' or 'with him'. 'Socho' means 'he dwells'. 'Vechol' means 'and all'. 'Eretz' means 'land'. 'Chefer' means 'to search, to dig, to seek'.
[1KI.4.11] The son of Abinadav took as his wife Ta-fat, the daughter of Shlomo, from the region of Dor. [§]
ben-av-ee-nad-av kol-naf-at dor ta-fat bat-shlomo-hay-ta lo le-ee-shah
This verse describes the wife of a man named Ben-Abinadav. “Ben” means “son of”. “Abinadav” is a personal name. “Kol-naf-at dor” likely refers to a place or region. “Ta-fat” is a personal name. “Bat-Shlomo” means “daughter of Shlomo”. “Hay-ta” means “was”. “Lo” means “to him”. “Le-ee-shah” means “as a wife”.
[1KI.4.12] Ba'ana son of Akhilud, Ta'anakh and Megiddo, and all the area of She'an which is near Tzartanah, below Yizre'el, from She'an to Abel Mehola, even beyond to the area of Yakme'am. [§]
Ba'ana ben-Akhilud Ta'anakh uMegiddo vechol-beit She'an asher eitzel Tzartanah mitachat leYizre'el mibeit She'an ad Abel Mehola ad me'ever leYakme'am.
This verse lists cities and locations. "Ba'ana ben-Akhilud" identifies a person, likely a leader. "Ta'anakh" and "Megiddo" are city names. "Chol-beit She'an" means 'all the house of She'an', referring to the region around She'an. "Eitzel Tzartanah" means 'near Tzartanah' - a place name. "Mitachat leYizre'el" translates to 'under/below Yizre'el' - referring to a geographical area. The rest lists locations, moving from Beit She'an to Abel Mehola and beyond to Yakme'am.
[1KI.4.13] A son of a man in the heights of Gilead, to him belonged the settlements of Jair, son of Manasseh, who was in Gilead. To him belonged the region of Argov which is in Bashan, sixty great cities with wall and bronze bolt. [§]
ben-gever beramot gilad, lo chavat ya'ir ben-menashe asher bagilad, lo chevel argov asher babashan, shishim arim gedolot chomah ubriach nechoshet.
This verse describes the territory of Jair, son of Manasseh, and the cities within it. 'Ben-gever' literally means 'son of a man' and is likely a place name. 'Beramot Gil'ad' means 'in the heights of Gilead'. 'Chavat Ya'ir' means 'the settlements of Jair'. 'Chevel Argov' means 'the region of Argov'. 'Bashan' is a geographic region. 'Shishim arim gedolot' means 'sixty great cities'. 'Chomah ubriach nechoshet' means 'wall and bronze bolt'.
[1KI.4.14] Akhinadav, son of Iddo, was from Machanaymah. [§]
Akhinadav ben-Iddo machanaymah
This verse names a person and identifies his lineage and place of origin. "Akhinadav" is a personal name. "Ben" means "son of". "Iddo" is a personal name, being the father of Akhinadav. "Machanaymah" is a place name.
[1KI.4.15] Achimaatz, son of Naphtali, also took Basmat, daughter of Solomon, as a wife. [§]
Achimaatz ben-Naphtali, gam-hu lakach et-Basmat bat-Shlomo le-ishah.
This verse describes a marriage. Achimaatz, the son of Naphtali, also took Basmat, the daughter of Solomon, as a wife. Each element is a straightforward descriptor of relationship.
[1KI.4.16] Baana, son of Hushai, of Asher, and at the ascents. [§]
Baana ben-Hushai be-Asher u-ve-alot.
This verse is a genealogical notation. 'Baana' is a personal name, 'ben' means 'son of', 'Hushai' is another personal name, 'be-Asher' means 'of Asher', and 'u-ve-alot' is a place name, likely meaning 'and at the ascents'. It is a listing of ancestry and location.
[1KI.4.17] Yhoshafat, son of Paruch, in Issachar. [§]
Yhoshafat ben-Paruch beyissakhar
Yhoshafat is a proper noun, a man's name. 'Ben' means 'son of'. Paruch is a proper noun, likely a man's name, the father of Yhoshafat. Beyissakhar means 'in Issachar', where Issachar is a place name. This verse is stating the lineage of a person, identifying him as the son of another, and noting his association with a particular place.
[1KI.4.18] Shimei, son of Elah, is of Benjamin. [§]
shime-ee ben-el-ah be-bin-yah-min
This verse introduces Shimei, son of Elah, who is of the tribe of Benjamin. 'Shimei' is a proper name. 'Ben' means 'son'. 'Elah' is a proper name. 'Be' means 'in' or 'of'. 'Binyamin' is the tribe of Benjamin.
[1KI.4.19] A man, the son of Uri, was in the land of Gilead, a land belonging to Sichon, the king of the Amorites, and to Og, the king of Bashan, and one leader was in the land. [§]
geber ben-uri b'eretz gil'ad, eretz sichon | melech ha'emori u'og melech habashan u'netziv echad asher ba'aretz.
This verse describes a man, the son of Uri, who lived in the land of Gilead. It specifies that the land belonged to Sichon, the king of the Amorites, and Og, the king of Bashan. It also mentions one leader who was in the land.
[1KI.4.20] Judah and Israel are many like the sand that is upon the sea for multitude, eating and drinking and rejoicing. [§]
Yehudah ve Yisrael rabim kaChol asher al haYam larov ochlim veshotim usmechichim.
This verse describes the multitude of Judah and Israel. 'Yehudah' is Judah, 'Yisrael' is Israel, 'rabim' means many, 'kaChol' means like the sand, 'asher' means which/that, 'al haYam' means upon the sea, 'larov' means for multitude/abundance, 'ochlim' means eating, 'shotim' means drinking, and 'smechichim' means rejoicing. The verse is a simile, comparing their numbers to the sand on the seashore.
1KI.5
[1KI.5.1] And Solomon was ruling over all the kingdoms from the river, the land of the Philistines, and up to the border of Egypt. They were bringing tribute and serving Solomon all the days of his life. [§]
u'sh'lo'mo' ha'ya' mo'shel b'khal-ha'mam'la'khot min-ha'na'har eretz p'lishtim v'ad g'vul mitzrayim magishim min'kha v'ov'dim et-sh'lo'mo khal-y'mey hayav.
This verse describes the reign of Solomon and the extent of his kingdom. It states he ruled over all the kingdoms from the river to the land of the Philistines and up to the border of Egypt. It also states that people brought tribute and served Solomon all the days of his life.
[1KI.5.2] And it happened that the food of Solomon for one day was thirty kor of fine wheat flour and sixty kor of flour. [§]
va-yhi lechem shlomo l’yom echad shloshim kor solet v’shishim kor kamach.
This verse describes the daily food provision for Solomon’s household. ‘Lechem’ means bread or food. ‘Kor’ is a unit of measure. ‘Solet’ means fine wheat flour. ‘Kamach’ means flour generally. The verse states the amount of each type of flour provided each day.
[1KI.5.3] Ten cattle, fat and well-fed, and twenty cattle as companions, and one hundred sheep, besides deer and gazelle, and wild oxen and strong ones. [§]
a-sah-rah bah-kar beh-ree-eem veh-eh-ser-eem bah-kar reh-ee oo-meh-ah tsoh-an leh-vad meh-ah-yal oo-tzvee veh-yah-kmoor oo-var-boo-reem ah-voo-seem
This verse describes livestock given as a gift or offering. 'A-sah-rah' means ten. 'Bah-kar' means cattle. 'Beh-ree-eem' means fat or well-fed. 'Eh-ser-eem' means twenty. 'Reh-ee' means companions. 'Tsoh-an' means sheep. 'Leh-vad' means besides or apart from. 'Meh-ah-yal' means a hundred, with 'ayyal' being a deer. 'Tzvee' means gazelle. 'Yah-kmoor' is a type of wild ox or aurochs. 'Var-boo-reem' appears to be a variation related to wild oxen. 'Ah-voo-seem' means well-formed or strong.
[1KI.5.4] For he ruled in all the lands beyond the river, from Tiphsah and to Gaza, over all the kings of the lands beyond the river. And peace was to him from all his enemies all around. [§]
ki-hu rav-deh be-khal-e-ver ha-na-har mit-tif-sach ve-ad a-zah be-khal mal-kei e-ver ha-na-har ve-sha-lom ha-yah lo mi-khal a-va-rav mi-sa-viv.
This verse describes the dominion of a king. 'ki' means 'for'. 'hu' means 'he'. 'rodeh' means 'ruler' or 'one who rules'. 'be-khal' means 'in all'. 'e-ver ha-na-har' means 'across the river' or 'beyond the river'. 'mit-tif-sach' means 'from Tiphsah'. 've-ad' means 'and to'. 'a-zah' is the name of a city, Gaza. 'mal-kei' means 'kings of'. 'sha-lom' means 'peace'. 'ha-yah' means 'was'. 'lo' means 'to him'. 'mi-khal' means 'from all'. 'a-va-rav' means 'enemies' or 'adversaries'. 'mi-sa-viv' means 'around' or 'all sides'.
[1KI.5.5] And Judah and Israel dwelt securely, each man under his vine and under his fig tree, from Dan to Beersheba, all the days of Solomon. [§]
Va-yeshev Yehudah ve-Yisrael la-vetach, ish tachat gefno ve-tachat te'enato midan ve-ad-beer shava, kol yemei shlomo.
This verse describes a time of peace and security in the land of Israel during the reign of Solomon. 'Yehudah' refers to the tribe of Judah and 'Yisrael' refers to the Israelites as a whole. The phrase 'ish tachat gefno ve-tachat te'enato' means 'each man under his vine and under his fig tree,' a metaphorical expression for peaceful and prosperous living. 'Midan ve-ad-beer shava' signifies 'from Dan to Beersheba,' representing the entire length of the land of Israel. 'Kol yemei shlomo' means 'all the days of Solomon.'
[1KI.5.6] And it was to Solomon forty thousand stalls for horses, and twelve thousand charioteers. [§]
Va-yhi li-shlomo arba'im elef orvot susim le-merkabov u-shneim-asar elef parashim.
This verse describes the number of horse stalls and charioteers Solomon had. "Va-yhi" means "and it was". "Li-Shlomo" means "to Solomon". "Arba'im elef" means "forty thousand". "Orvot" refers to stalls or stables for horses. "Susim" means "horses". "Le-merkabov" means "for his chariots". "U-shneim-asar elef" means "and twelve thousand". "Parashim" means "horsemen" or "charioteers".
[1KI.5.7] And these officials provided for King Solomon and for all who approached the table of King Solomon, a new thing each day. Nothing was lacking. [§]
vekilkhelu hanitzavim haeleh et hammelech shlomoh ve'et kol hakarev el shulchan hammelech shlomoh ish chadashov lo ye'adru davar.
This verse describes the provision of supplies for King Solomon and those who ate at his table. 'Vekilkhelu' means 'and they provided'. 'Hanitzavim haeleh' refers to 'these who were stationed' or 'these officials'. 'Et hammelech shlomoh' means 'King Solomon'. 'Ve'et kol hakarev el shulchan hammelech shlomoh' translates to 'and all who approached the table of King Solomon'. 'Ish chadashov' means 'each day' or 'a new thing'. 'Lo ye'adru davar' means 'nothing was lacking'.
[1KI.5.8] And the barley straw and the chaff they will bring for the horses and for the riders to the place that will be there, each person according to their judgment. [§]
ve-has-se-o-rim ve-ha-te-ven la-su-sim ve-la-ra-kesh ya-vi-u el-ha-ma-kom a-sher yi-hyeh-sham ish ke-mish-pa-to.
This verse details what is to be brought to a designated place. 'Has-se-o-rim' refers to barley straw, and 'ha-te-ven' refers to chaff. These are to be brought for the horses and riders. The verse states that each person will bring these items to the place that will be, according to their own judgment or allocation.
[1KI.5.9] And the Gods gave wisdom to Solomon, and understanding in great measure, and a large mind like the sand that is on the shore of the sea. [§]
va-yit-ten Elohim chok-mah li-shlo-moh u-tev-oo-nah ha-re-beh me-od ve-ro-chav lev ka-chol a-sher al-sif-at ha-yam.
This verse describes God giving wisdom, understanding, and a large mind to Solomon. ‘Elohim’ refers to ‘the Gods’, indicating a plural form often used for God. ‘Chokmah’ is wisdom. ‘Tevoonah’ is understanding. ‘Ro-chav lev’ means ‘largeness of heart’ or ‘a large mind’. ‘Ka-chol’ means ‘like the sand’ or ‘like the shore’. ‘Sif-at ha-yam’ means ‘the lip of the sea’ or ‘the seashore.’
[1KI.5.10] And the wisdom of Solomon increased beyond the wisdom of all the people of the East and beyond all the wisdom of Egypt. [§]
va-te-rev khakh-mat shlo-mo me-khakh-mat kol-bnei-ke-dem u-mikhol khakh-mat mitz-rayim
This verse discusses the wisdom of Solomon exceeding that of all those before him. 'VateRev' indicates that wisdom increased. 'Shlomo' is Solomon. 'Bnei-Kedem' refers to all the people of the East. 'Mitzrayim' is Egypt. The verse is making a comparative statement about Solomon's wisdom.
[1KI.5.11] And he became wiser than all men, than Ethan the Ezrahite and Heman and Calcol and Darda, the sons of Mahol, and his name was in all the nations around. [§]
va-yekh-kam mee-kol-ha-a-dam mee-e-tan ha-ez-ra-hee ve-hay-man ve-kal-kol ve-dar-da bee-nei ma-chol va-ye-hee she-mo bee-kol ha-go-yim sa-veev.
This verse describes the wisdom of Solomon exceeding all other men, naming specific wise men of his time, and states his fame spread to all the nations around.
[1KI.5.12] And he spoke three thousand parables, and his song was five thousand. [§]
vay-da-ber shlosh-et a-la-fim ma-shal, vay-hee shi-ro cham-ish-ah va-a-lef.
This verse describes the number of parables and songs attributed to Solomon. "Vay-da-ber" means "and he spoke". "Shlosh-et a-la-fim" means "three thousand". "Ma-shal" means "parables". "Vay-hee" means "and it was". "Shi-ro" means "his song". "Cham-ish-ah va-a-lef" means "five thousand".
[1KI.5.13] And he spoke about the trees, from the cedar which is in Lebanon, and to the hyssop that comes out of the wall. And he spoke about the animal and about the bird, and about the crawling things and about the fish. [§]
va-ye-da-ber al-ha-etz-im min-ha-erez asher bal-va-non ve-ad ha-ezov asher yo-tza ba-kir va-ye-da-ber al-ha-be-he-mah ve-al-ha-of ve-al-ha-re-mes ve-al-ha-da-gim.
This verse describes a speech about all plants and animals. 'Va-ye-da-ber' means 'and he spoke'. 'Al' means 'about'. 'Ha-etz-im' is 'the trees' (plural). 'Min' means 'from'. 'Ha-erez' means 'the cedar'. 'Asher' means 'which'. 'Bal-va-non' is 'Lebanon'. 'Ve-ad' means 'and to'. 'Ha-ezov' means 'the hyssop'. 'Yo-tza' means 'that comes out'. 'Ba-kir' means 'the wall'. 'Ha-be-he-mah' means 'the animal'. 'Ha-of' means 'the bird'. 'Ha-re-mes' means 'the crawling things'. 'Ha-da-gim' means 'the fish'.
[1KI.5.14] And they came from all the peoples to hear the wisdom of Solomon, from all the kings of the earth who had heard his wisdom. [§]
Va-yavo-u mi-kol-ha-am-im li-shmo-a et chok-ma shlo-mo mei-et kol-mal-chei ha-aretz asher sha-me-u et-chok-ma-to.
This verse describes people coming from all nations to hear the wisdom of Solomon, the king. "Va-yavo-u" means "and they came". "Mi-kol-ha-am-im" means "from all the peoples". "Li-shmo-a" means "to hear". "Et chok-ma shlo-mo" means "the wisdom of Solomon". "Mei-et kol-mal-chei ha-aretz" means "from all the kings of the earth". "Asher sha-me-u et-chok-ma-to" means "who heard his wisdom".
[1KI.5.15] And Hiram, king of Tyre, sent his servants to Solomon, because he heard that they had anointed him as king in place of his father. For Hiram loved David all his days. [§]
va-yish-lach chi-ram mel-ech-tzor et-av-adav el-shlo-mo ki sha-ma ki oto ma-shachu le-me-lech tach-at a-vi-hu ki o-hev ha-yah chi-ram le-da-vid kol-ha-ya-mim.
This verse describes Hiram, king of Tyre, sending his servants to Solomon after hearing that Solomon had been anointed as king in place of his father David. It states Hiram loved David all his days.
[1KI.5.16] And Solomon sent to Hiram, saying: [§]
Va-yish-lah shlo-mo aleh khiram le-mor.
This verse begins with a conjunction ‘and’ indicating a sequence of events. ‘Shlomo’ is the name Solomon. ‘Aleh’ means ‘to’ or ‘unto’. ‘Khiram’ is the name Hiram. ‘Le-mor’ means ‘to say’ or ‘saying’. This verse represents Solomon sending a message to Hiram.
[1KI.5.17] You knew David, my father, because he was not able to build a house for the name of Yahveh, the Gods, because of the warfare which surrounded him, until Yahveh subdues them under the soles of His feet. [§]
atah yada'ta et-david avi ki lo yakhol livnot bayit le-shem YHVH Elohim mipnei ha-milchama asher sevavuhu ad tet-YHVH otam tachat kapot raglav.
This verse describes God’s knowledge of David and his inability to build a house (temple) for God's name due to the warfare surrounding him, until Yahveh subdues those who oppose him. 'atah' means 'you'. 'yada'ta' means 'you knew'. 'et-david' means 'David'. 'avi' means 'my father'. 'ki' means 'because'. 'lo yakhol' means 'not able'. 'livnot' means 'to build'. 'bayit' means 'house'. 'le-shem' means 'for the name of'. 'YHVH' is the proper name of God. 'Elohim' is 'the Gods'. 'mipnei' means 'because of'. 'ha-milchama' means 'the warfare'. 'asher' means 'which'. 'sevavuhu' means 'surrounded him'. 'ad tet-YHVH' means 'until Yahveh subdues'. 'otam' means 'them'. 'tachat kapot raglav' means 'under the soles of His feet'.
[1KI.5.18] And now Yahveh, the Gods of mine, has given rest to me on every side. There is no adversary, and there is no bad encounter. [§]
ve’atah henikh Yahveh Elohay li misaviv ein satan ve’ein pega ra.
This verse is from 2 Samuel 7:1. 'Ve’atah' means 'and now'. 'Henikh' means 'to give rest, to let rest'. 'Yahveh' is the proper name of God. 'Elohay' means 'my Gods'. 'Li' means 'to me'. 'Misaviv' means 'around, surrounding'. 'Ein' means 'there is not'. 'Satan' is a noun meaning 'adversary'. 'Pega' means 'a chance encounter, to meet'. 'Ra' means 'bad, evil'.
[1KI.5.19] And behold, I say to build a house for the name of Yahveh, the Gods, as Yahveh spoke to David my father, saying, “Your son, whom I will give in your place upon your throne, he will build the house for my name.” [§]
vehinni omer livnot bayit leshem Yahveh Elohay kaasher dibber Yahveh el David avi leemor binecha asher etten tachatecha al kissecha hu yivne habayit lishmi.
This verse details a declaration to build a house for the name of Yahveh, the Gods. It references a previous word from Yahveh to David, the father, saying that his son, given in his place upon his throne, would be the one to build the house for the name of Yahveh.
[1KI.5.20] And now, command that cedar logs be cut for me from Lebanon, and my servants will be with your servants, and the wages of my servants I will give to you, as all that you say. For you know that there is no one among us who knows how to cut trees like the Sidonians. [§]
ve'atah tsaveh veyikrotu-li arazim min-haLevanon va'avadai yihyu im-avadaycha us'char avadaycha etten lecha kchol asher tomer ki atta yada'ta ki ein banu ish yodea likrot etzim katzidonim.
This verse is a request from Hiram, king of Tyre, to King Solomon. Hiram offers to provide cedar logs from Lebanon for Solomon’s building projects, and offers his own workers to work alongside Solomon’s. He asks for payment for his workers, offering to give Solomon whatever he asks for. He explains that no one in Solomon's kingdom knows how to cut down trees like the people of Sidon.
[1KI.5.21] And it happened, when Hiram heard the words of Solomon, that he rejoiced greatly. And he said, “Blessed is Yahveh today, who has given to David a wise son over this great people.” [§]
vayhi kishmoa khiram et divrei shlomo vayismakh meod vayomer barukh Yahveh hayom asher natan ledavid ben khakam al haam harav hazeh.
This verse describes Hiram's reaction upon hearing Solomon's words. 'Vayhi' means 'and it happened'. 'kishmoa' means 'when he heard'. 'khiram' is the name Hiram. 'et' is a grammatical marker. 'divrei shlomo' means 'the words of Solomon'. 'vayismakh' means 'and he rejoiced'. 'meod' means 'greatly'. 'vayomer' means 'and he said'. 'barukh Yahveh' means 'blessed is Yahveh'. 'hayom' means 'today'. 'asher' means 'that'. 'natan' means 'He gave'. 'ledavid' means 'to David'. 'ben khakam' means 'a wise son'. 'al haam harav hazeh' means 'over this great people'.
[1KI.5.22] And Hiram sent to Solomon, saying, "I have heard what you sent to me. I will do all your desire with cedar trees and with cypress trees." [§]
vayishlach Hiram el Shlomo le'emor shamati et asher shalachta elai ani e'eseh et kol cheftzecha ba'etzei arazim uva'etzei beroshim.
This verse describes Hiram, king of Tyre, responding to Solomon's request. Hiram sends a message stating he has heard what Solomon sent to him and will fulfill all of Solomon’s desires with cedar and cypress wood.
[1KI.5.23] My servants will bring down from Lebanon to the sea, and I will set them as ships on the sea, to the place to which you will send them, and there they will be broken, and you will carry, and you will do my desire to give bread to my house. [§]
‘avaday yoridu min-hal’vanon yamma va’ani aśimem dovrot bayam ‘ad-hamakom asher-tishlach elay v’nifatz’tim sham v’ata tissa v’ata ta‘aseh et-chefzi latteh lechem beiti.
This verse describes a scenario where servants will bring cedar wood from Lebanon to the sea. The speaker, who identifies as the Gods, will transform these trees into ships to travel wherever they are directed. The speaker requests that someone carry out their will and provide food for their household.
[1KI.5.24] And it happened that Hiram gave to Solomon trees of cedar and trees of cypress, all his desire. [§]
va-yhi khiram noten lishlomo etzei arazim va-etzei beroshim kol-chef-tso
This verse describes Hiram giving cedar and cypress trees to Solomon. ‘Vayhi’ means ‘and it was’ or ‘and happened’. ‘Khiram’ is a proper noun, a name. ‘Noten’ means ‘giving’. ‘Lishlomo’ means ‘to Solomon’. ‘Etzei arazim’ means ‘trees of cedar’. ‘Va-etzei beroshim’ means ‘and trees of cypress’. ‘Kol-chef-tso’ means ‘all his desire’ or ‘everything he desired’.
[1KI.5.25] And Solomon gave to Hiram twenty thousand kors of ground wheat for his house, and twenty kors of pressed oil. Thus Solomon gave to Hiram year by year. [§]
ushlomoh natan lehiram esrim elef kor hitim makkelet lebeyto veesrim kor shemen katit koh-yiten shlomoh lehiram shanah beshanah.
This verse details Solomon giving Hiram provisions annually. "ushlomoh" means "and Solomon". "natan" means "gave". "lehiram" means "to Hiram". "esrim elef" means "twenty thousand". "kor" is a unit of measure. "hitim" means "wheat". "makkelet" means "ground/prepared". "lebeyto" means "to his house". "veesrim" means "and twenty". "shemen" means "oil". "katit" means "pressed". "koh-yiten" means "thus gives". "shanah beshanah" means "year by year".
[1KI.5.26] And Yahveh gave wisdom to Solomon, as He had spoken to him. And there was peace between Hiram and Solomon, and they made a covenant, both of them. [§]
Va-yahveh natan chokhmah li-shlomo ka-asher diber-lo. Va-yehi shalom bein Hiram u-bein Shlomo va-yikrotu brit shneihem.
This verse describes Yahveh giving wisdom to Solomon as He had spoken, and peace being established between Hiram and Solomon, leading them to make a covenant with each other. 'Va' indicates 'and'. 'Natan' means 'gave'. 'Chokhmah' means 'wisdom'. 'Li-Shlomo' means 'to Solomon'. 'Ka-asher diber-lo' means 'as He spoke to him'. 'Va-yehi' means 'and it was'. 'Shalom' means 'peace'. 'Bein' means 'between'. 'Brit' means 'covenant'. 'Shneihem' means 'both of them'.
[1KI.5.27] And King Solomon imposed a labor draft from all of Israel, and the draft consisted of thirty thousand men. [§]
va-ya'al ha-melech shlomo mas mi-kol-yisrael va-yehi ha-mas shloshim elef ish
This verse describes King Solomon levying a labor draft from all of Israel. "Va-ya'al" means "and he went up" or "and he imposed". "Ha-melech shlomo" is "King Solomon". "Mas" refers to a forced labor draft or tribute. "Mi-kol-yisrael" means "from all of Israel". "Va-yehi" means "and it was". "Shloshim elef" means "thirty thousand". "Ish" means "man" or "person".
[1KI.5.28] And he sent them to Lebanon, ten thousand each month, in shifts. A month they would be in Lebanon, and two months in his house. And my Lord Adoniram was over the tax. [§]
vayish'lachem l'vanona aseret alafim bachodesh chalifot chodesh yihiyu ball'vanon shnayim chodashim b'beito va'adoniram al-hamas.
This verse describes a system of rotating labor duty for King Solomon's workforce. It states that he sent groups of 10,000 men to Lebanon each month, and they would serve for a month at a time, rotating for two months at a time in Solomon’s house. Adoniram was in charge of the labor force.
[1KI.5.29] And it was to Solomon seventy thousand porters, and eighty thousand stone hewers in the mountain. [§]
Va-yhi li-shlomoh shiv'im elef noseh saval u-shmonim elef chotzev bahar.
This verse describes the workforce King Solomon employed for his building projects. 'Va-yhi' means 'and it was'. 'Li-shlomoh' means 'to Solomon'. 'Shiv'im elef' means 'seventy thousand'. 'Noseh saval' refers to those carrying burdens, translated here as 'porters'. 'U-shmonim elef' means 'and eighty thousand'. 'Chotzev bahar' means 'stone hewers', those who cut stone in the mountain.
[1KI.5.30] Besides the officials who were stationed for Solomon, who were over the work, there were three thousand and three hundred rulers among the people who did the work. [§]
le-vad mi-sarei ha-nitzavim li-shlomo asher al-ha-melacha shloshet alafim u-shlosh me'ot ha-rodhim ba-am ha-osim ba-melacha.
This verse describes the number of officials who oversaw the work for Solomon. 'le-vad' means 'apart from' or 'besides'. 'sarei' is officials or commanders. 'ha-nitzavim' means 'the standing ones' or those who were stationed. 'li-shlomo' means 'to Solomon'. 'asher' means 'who' or 'which'. 'al-ha-melacha' means 'over the work'. 'shloshet alafim u-shlosh me'ot' means 'three thousand and three hundred'. 'ha-rodhim' means 'the rulers' or 'the masters'. 'ba-am' means 'among the people'. 'ha-osim' means 'the ones doing' or 'those who do'. 'ba-melacha' means 'the work'.
[1KI.5.31] And the king commanded, and they brought large stones, valuable stones, to found the house, stones that were hewn. [§]
Va-ye-tsav ha-me-lech va-ya-si-u avanim gedolot avanim ye-ka-rot le-ya-sed ha-bayit avnei gazit.
This verse describes a king commanding that large, valuable stones be brought to lay the foundation of a house, specifically stones that are hewn.
[1KI.5.32] And the builders of Solomon and the builders of Hiram and the stonecutters prepared the timbers and the stones to build the house. [§]
va-yip-se-lu bo-nei shlo-mo u-vo-nei chi-rom ve-ha-giv-lim va-ya-chi-nu ha-ei-tzim ve-ha-a-va-nim liv-not ha-bayit.
This verse describes the builders working to prepare materials for constructing the temple. 'Boney' means 'builders of' or 'those who build'. 'Chiram' is a proper name. 'Giblim' refers to stonecutters. 'Yachinu' means 'they prepared'. 'Etzim' means 'trees' or 'timber'. 'Avanim' means 'stones'. 'Livnot' means 'to build'. 'Habayit' means 'the house' or 'the temple'.
1KI.6
[1KI.6.1] And it happened in the eightieth year and four hundred years after the sons of Israel left the land of Egypt, in the fourth year, in the month of Ziv, which is the second month of Solomon’s reign over Israel, and he built the house for Yahveh. [§]
Va-yhi bi-shmonim shanah ve-arba me'ot shanah le-tzeit benei-yisrael mei-eretz-mitzrayim, ba-shanah ha-revi'it be-chodesh ziv, hu ha-chodesh ha-sheni li-mloch shlomo al-yisrael, va-yiven ha-bayit le-Yahveh.
This verse describes the timing of the building of the Temple. It states that four hundred and eighty years after the Israelites left the land of Egypt, in the fourth year of Solomon’s reign, in the second month, Solomon began to build the house for Yahveh.
[1KI.6.2] And the house that King Solomon built for Yahveh was sixty cubits in length, and twenty cubits in width, and thirty cubits in height. [§]
ve-ha-bayit asher bana ha-melech shlomo la-Yahveh shishim-amma orkho ve-esrim rachbo u-shloshim amma komato.
This verse describes the dimensions of the house that King Solomon built for Yahveh. 'Bayit' means house. 'Bana' means built. 'Melech' means king. 'Shlomo' is Solomon's name. 'La-Yahveh' means for Yahveh. 'Shishim-amma' means sixty cubits. 'Orkho' means its length. 'Ve-esrim' means and twenty. 'Rachbo' means its width. 'U-shloshim' means and thirty. 'Amma' means cubits. 'Komato' means its height.
[1KI.6.3] And the hall, before the sanctuary of the house, was twenty cubits in length, facing the width of the house, ten cubits was its width, facing the house. [§]
veha'ulam al-p'nei heikhal habayit esrim ama arkho al-p'nei rokhav habayit eser ba'ama rakhvo al-p'nei habayit.
This verse describes the dimensions of a hall or chamber within the temple. "ha'ulam" refers to the hall itself. "heikhal habayit" means "the sanctuary of the house," or simply, "the sanctuary." "esrim ama" is "twenty cubits." "arkho" means "its length." "rokhav habayit" means "the width of the house." "eser ba'ama" is "ten cubits." "rakhvo" means "its width." The final "al-p'nei habayit" means "facing the house."
[1KI.6.4] And he made for the house windows that were transparent and sealed. [§]
va-ya-as la-bayit chal-lo-nei sh'ku-fim a-tu-mim
This verse describes the construction of windows for a house. 'Va-ya-as' means 'and he made'. 'La-bayit' means 'for the house'. 'Chal-lo-nei' is the plural of 'chal-lon', meaning 'windows'. 'Sh'ku-fim' means 'transparent' or 'clear'. 'A-tu-mim' means 'sealed' or 'closed'. The verse details windows that are clear but sealed.
[1KI.6.5] And he built on the wall of the house chambers around, the walls of the house around to the temple and to the inner sanctuary, and he made chambers around. [§]
Va-yiven al-kir ha-bayit yatzi-a saviv et-kir-ot ha-bayit saviv la-heikhal ve-lad-bir va-ya'as tze-la-ot saviv.
This verse describes building chambers around the house, specifically around the temple and the inner sanctuary. 'Va-yiven' means 'and he built'. 'Al-kir ha-bayit' is 'on the wall of the house'. 'Yatzi-a' means 'an outlet' or 'a chamber'. 'Saviv' means 'around'. 'Et-kir-ot ha-bayit' is 'the walls of the house'. 'La-heikhal' means 'to the temple'. 'Ve-lad-bir' means 'and to the inner sanctuary'. 'Va-ya'as' means 'and he made'. 'Tze-la-ot' means 'ribs' or 'chambers'.
[1KI.6.6] The lower outlet was five cubits wide, and the middle one was six cubits wide, and the third one was seven cubits wide, because recesses were given to the house around the outside, so as not to grip the walls of the house. [§]
ha-ya-tzee-a ha-tach-to-nah cha-mesh ba-am-mah rach-bah, ve-ha-tee-cho-nah shesh ba-am-mah rach-bah, ve-ha-shle-shee-teet sheva ba-am-mah rach-bah, kee meeg-ra-ot na-tan la-bayit sa-veev choot-zah le-beel-tee ach-oz be-kee-rot ha-bayit.
This verse describes the dimensions of a structure, likely part of Solomon’s Temple. It details how the width of each successive level increases. 'Ammah' refers to a cubit, an ancient unit of measurement. The verse explains that the structure was built with recesses around it to prevent it from gripping the walls of the building. The words 'God' or 'gods' are not explicitly present in this verse.
[1KI.6.7] And the house in its building, a perfect stone was laid; and hammers and axes, every iron tool, was not heard in the house in its building. [§]
ve-ha-bayit be-hibanoto, even-shlema masa nivna, u-makavot ve-ha-garzen kol-keli barzel lo-nishma ba-bayit be-hibanoto.
This verse describes the building of the Temple. It states that no tools of iron were heard within the house while it was being built. ‘Bayit’ means house or temple. ‘Hibanoto’ relates to its building. ‘Even-shlema’ means a perfect stone. ‘Masa’ is a measurement, indicating it was built stone by stone. ‘Makavot’ are hammers. ‘Garzen’ are axes. ‘Keli barzel’ means iron tools. ‘Nishma’ means to be heard.
[1KI.6.8] The opening of the rib to the shoulder of the right side of the house, and carriers will ascend to the midsection, and from the midsection to the thirds. [§]
Petach hatzelea hatikhona el-khef hayait hamayminit uvelulim ya'alu al-hatikhona umin-hatikhona el-hashlishim.
This verse describes a process of carrying materials up to different levels of a building or structure. "Petach" means opening or entrance. "Hatzelea" means the rib. "Hatikhona" means the middle part or the midsection. "Khef" means shoulder. "Hayait" means the right. "Hayminit" is right-handed. "Velulim" means carriers or those who carry. "Ya'alu" means they will go up or ascend. "Umin-hatikhona" means and from the midsection. "Hashlishim" refers to the thirds or the third level.
[1KI.6.9] And he built the house and he finished it, and he covered the house with panels and beams of cedar. [§]
Va-yiven et-ha-bayit va-yikhalehu va-yispon et-ha-bayit gevim u-sderot ba-arazim.
This verse describes the completion of building a house, specifically detailing that it was covered with panels and cedar beams. 'Va-yiven' means 'and he built'. 'Et-ha-bayit' means 'the house'. 'Va-yikhalehu' means 'and he finished it'. 'Va-yispon' means 'and he covered'. 'Gevim' means 'panels'. 'U-sderot' means 'and beams'. 'Ba-arazim' means 'with cedar'.
[1KI.6.10] And he built the ceiling over the entire house, five cubits was its height. And he held the house with cedar timbers. [§]
va-yiven et-ha-yatzia al-kol-ha-bayit chamish ammot komato ve-ye'chez et-ha-bayit ba-etzei arazim.
This verse describes the construction of a ceiling over the entire house. 'Yatzia' refers to the ceiling or covering. 'Ammot' are cubits, a unit of measurement. 'Et' is a grammatical particle. 'Arazim' means cedar trees.
[1KI.6.11] And it came to pass, the word of Yahveh to Solomon, declaring: [§]
Va-yhi dvar-Yahveh el-Shlomo le-emor.
This verse begins with a common formula meaning 'and it came to pass'. 'Dvar' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Shlomo' is the name Solomon. 'Le-emor' means 'to say' or 'declaring'. The verse indicates that a message from Yahveh was communicated to Solomon.
[1KI.6.12] This house that you are building, if you walk in my statutes and do my judgements, and keep all my commandments to walk in them, then I will establish my word with you, which I spoke to David your father. [§]
Ha-bayit ha-zeh asher-ata boneh im-telech be-chukotai ve-et-mishpatay ta'aseh ve-shamarta et-kol-mitzvotai lalechet bahem va-hakimoti et-devari itach asher dibarti el-David avi'cha.
This verse describes a conditional promise regarding the building of a house (temple). The promise is contingent upon obedience to God's statutes, judgements, and commandments. If these are followed, God will establish His word, specifically a word spoken to David, the father of the one being addressed.
[1KI.6.13] And I, Yahveh, will dwell among the Israelites, and I will not abandon my people Israel. [§]
ve-shakhanti be-tokh benei yisra-el ve-lo e-ezov et-ami yisra-el.
This verse contains a promise from Yahveh to dwell among the Israelites and not abandon them. 've-shakhanti' means 'and I will dwell'. 'be-tokh' means 'within' or 'among'. 'benei yisra-el' means 'sons of Israel' which is understood as 'the Israelites'. 've-lo e-ezov' means 'and I will not abandon'. 'et-ami' means 'my people'. 'yisra-el' again refers to 'Israel'.
[1KI.6.14] And Solomon built the house and he finished it. [§]
Va-yiven Shlomo et-ha-bayit va-yichalehu.
This verse describes Solomon building the house and finishing it. 'Va-yiven' means 'and he built'. 'Shlomo' is Solomon. 'Et-ha-bayit' is 'the house' (the 'et' is a grammatical marker). 'Va-yichalehu' means 'and he finished it'.
[1KI.6.15] And he built the walls of the house from within with planks of cedars, from the ground of the house up to the walls of the upper room, he covered wood from within. And he covered the ground of the house with planks of firs. [§]
va-yiven et-kirot ha-bayit mi-beyta betsal'ot arazim mi-kark'a ha-bayit ad-kirot ha-sipun tsipha etz mi-bayit va-yetsaf et-kark'a ha-bayit betsal'ot beroshim.
This verse describes the construction of the walls and flooring of a house. 'Vayiven' means 'and he built'. 'Kirot' means 'walls'. 'Ha-bayit' means 'the house'. 'Mi-beyta' means 'from within'. 'Betsal'ot' means 'with planks of'. 'Arazim' means 'cedars'. 'Mi-kark'a' means 'from the ground'. 'Ad-kirot' means 'up to the walls'. 'Ha-sipun' means 'the upper room'. 'Tzipha' means 'he covered'. 'Etz' means 'wood'. 'Va-yetsaf' means 'and he covered'. 'Beroshim' means 'with firs'.
[1KI.6.16] And he built twenty cubits from the flanks of the house with boards of cedar, from the ground to the walls, and he built for himself within the house a sanctuary for the holy of holies. [§]
Va-yiven et-esrim ama mi-yarkotei ha-bayit be-tzelaot arazim min-ha-karka ad-ha-kirot va-yiven lo mi-bayit li-devir le-kodesh ha-kodeshim.
This verse describes the construction of a chamber within the house. 'Va-yiven' means 'and he built'. 'Et-esrim ama' means 'twenty cubits'. 'Mi-yarkotei ha-bayit' means 'from the flanks of the house'. 'Be-tzelaot arazim' means 'with boards of cedar'. 'Min-ha-karka ad-ha-kirot' means 'from the ground to the walls'. 'Va-yiven lo mi-bayit li-devir' means 'and he built for himself within the house a sanctuary'. 'Le-kodesh ha-kodeshim' means 'for the holy of holies'.
[1KI.6.17] And forty cubits was the size of the house, it is the sanctuary before us. [§]
ve-arba'im ba-amma ha-ya ha-bayit hu ha-heikhal lif'nay
This verse describes the dimensions of the house, which is identified as the sanctuary. 'Arba'im' means forty. 'Ammah' is a unit of measurement, a cubit. 'Ha-bayit' means 'the house'. 'Hu' means 'he/it/is'. 'Ha-heikhal' means 'the sanctuary'. 'Lif'nay' means 'before/in front of'. The verse essentially states the house was forty cubits in size, and that house is the sanctuary.
[1KI.6.18] And cedar wood to the house inward, carvings of buds and ornaments of blossoms, all cedar wood, no stone is seen. [§]
ve-erez el-habayit penimah mikla'at peqa'im ufteurei tzitzim hakol erez ein even nir'ah.
This verse describes the interior construction of Solomon's temple. 'Erez' means cedar wood. 'El-habayit' means 'to the house' or 'of the house'. 'Penimah' means 'inside'. 'Mikla'at' means 'carvings'. 'Peka'im' means 'buds' or 'swellings'. 'Ufteurei tzitzim' means 'and twisted ornaments' or 'and ornaments of blossoms'. 'Hakol' means 'all'. 'Erez' again means cedar wood. 'Ein' means 'not'. 'Even' means 'stone'. 'Nir'ah' means 'seen'. So, the verse details how the entire interior was covered in cedar wood, with no stone visible.
[1KI.6.19] And the inner sanctuary within the house, from the inside, he prepared to place there the Ark of the Covenant of Yahveh. [§]
u-deveer be-toch-ha-bayit mi-penimah hechin le-titen sham et-aron brit Yahveh.
This verse describes the preparation of the innermost part of the house (likely the Temple) for the placement of the Ark of the Covenant. "Deveer" refers to the inner sanctuary, "betoach habayit" is 'within the house', "mi-penimah" means 'from the inside', "hechin" means 'prepared', "titen" means 'to give or place', "aron brit" is the 'covenant box or Ark of the Covenant' and "Yahveh" is the divine name.
[1KI.6.20] And before the sanctuary were twenty cubits in length and twenty cubits in width, and twenty cubits its height. And it was overlaid with gold, covered shut. And he covered an altar of cedar. [§]
ve-lif-nei ha-de-vir es-rim amah o-rech ve-es-rim amah ro-chav ve-es-rim amah ko-ma-to vav-ye-tsa-peh-hu za-hav sa-gur vay-tsaf miz-be-ach a-rez
This verse describes the dimensions and covering of the inner sanctuary, and a cedar altar. 'lif-nei' means 'before', 'ha-de-vir' means 'the sanctuary', 'esh-rim' means 'twenty', 'amah' is a unit of length, roughly a cubit, 'o-rech' means 'length', 'ro-chav' means 'width', 'ko-ma-to' means 'its height', 'vay-tsa-peh-hu' means 'it was overlaid with', 'za-hav' means 'gold', 'sa-gur' means 'covered' or 'shut', 'vay-tsaf' means 'he covered', 'miz-be-ach' means 'altar', and 'a-rez' means 'cedar'.
[1KI.6.21] And Solomon overlaid the house inside with gold, finished gold. And he overlaid panels of gold before the inner sanctuary, and he overlaid it with gold. [§]
vayatzaph shlomoh et-habayit mipniymmah zahav sagur vayaber berattiyot zahav lifnei hadbir vayatzaphehu zahav.
This verse describes Solomon overlaying the house (temple) with gold. "vayatzaph" means he overlaid, "shlomoh" is Solomon, "et-habayit" is 'the house', "mipniymmah" means 'inside', "zahav" is gold, "sagur" means 'covered' or 'finished'. "vayaber" means he overlaid, "berattiyot" means 'panels', "lifnei" means 'before', "hadbir" is 'the inner sanctuary', and "vayatzaphehu" means he overlaid it, with "hu" being a pronoun for 'it'.
[1KI.6.22] And all the house was covered in gold, until completion of all the house, and all the altar which belongs to the inner sanctuary was covered in gold. [§]
ve'et-kol-habayit tsipah zahav ad-tom kol-habayit vekol-hamizbeach asher-lad'vir tsipah zahav.
This verse describes the interior of a structure being covered in gold. 've'et' functions as 'and', connecting clauses. 'kol' means 'all' or 'every'. 'habayit' means 'the house'. 'tsipah' means 'covered'. 'zahav' means 'gold'. 'ad-tom' means 'until completion' or 'completely'. 'hamizbeach' means 'the altar'. 'asher-lad'vir' means 'which belongs to the inner sanctuary'.
[1KI.6.23] And he made in the innermost sanctuary two cherubim of olive wood, ten cubits was their height. [§]
Va-ya-as bad-veer shnei keh-roo-vim at-sei sha-men eh-ser ah-moht koh-mah-toh.
This verse describes the construction of two cherubim in the innermost sanctuary. 'Va-ya-as' means 'and he made.' 'Bad-veer' refers to the innermost sanctuary, the 'debîr.' 'Shnei' is 'two.' 'Keh-roo-vim' is the plural form of 'cherub.' 'At-sei sha-men' means 'of olive wood.' 'Eh-ser' means 'ten.' 'Ah-moht' refers to a unit of measurement, a cubit. 'Koh-mah-toh' means 'height' or 'stature.'
[1KI.6.24] And five amots was the length of the wing of the one cherub, and five amots was the length of the wing of the second cherub. Ten amots was the measurement from the extremities of its wings to the extremities of its wings. [§]
ve-chamesh amot kenaf ha-keruv ha-echat ve-chamesh amot kenaf ha-keruv ha-shenit eser amot mi-ktzot kenafav ve-ad-ktzot kenafav.
This verse describes the dimensions of the wings of the cherubs. 'Amot' is the plural of 'amah', an ancient unit of measurement roughly equivalent to a cubit. 'Kenaf' means wing. 'Ktzot' means extremities or ends. The verse states each wing is five amot long, and the full span from the tip of one wing to the tip of the other is ten amot.
[1KI.6.25] And ten cubits was the measure of the second cherub, one measure and one extent to both cherubs. [§]
ve-eser ba-amma ha-keruv ha-sheni midah achat ve-ketzav echad li-shnei ha-keruvim.
This verse describes the dimensions of the cherubim on the ark of the covenant. 'Eser' means ten. 'Ammah' is a unit of measure, a cubit. 'Keruv' means cherub. 'Sheni' means second. 'Midah' means measure. 'Ketzav' means extent or measure. 'Li-shnei' means to both.
[1KI.6.26] The stature of the one cherub was eleven cubits, and so was the stature of the second cherub. [§]
qo-mat hak-ker-oov ha-eh-khad eh-ser ba-am-mah ve-khein hak-ker-oov ha-sheh-nee
This verse describes the stature of two cherubim. "Qoma" refers to stature or height. "Hak" is the definite article "the". "Keruv" is cherub. "Ha-echad" is "the one". "Eh-ser" is eleven. "Ba-ammah" means "in a cubit". "Ve-khein" means "and thus" or "and so". "Ha-sheh-nee" means "the second". A cubit is an ancient unit of length.
[1KI.6.27] And He placed the cherubim within the inner chamber, and they spread out the wings of the cherubim, and the wing of one touched the wall, and the wing of the other cherub touched the other wall, and their wings toward the inside of the chamber touched wing to wing. [§]
va-yit-ten et-ha-khru-vim be-tokh ha-bay-it ha-peh-nee-mee va-yip-ros-su et-kan-fei ha-khru-vim va-tee-gah ke-naf-ha-eh-chad ba-keer oo-ke-naf ha-khroo-v ha-she-nee no-ga-at ba-keer ha-she-nee ve-kan-fei-hem el-tokh ha-bay-it no-ge-ot ka-naf el-ka-naf.
This verse describes the placement of cherubim (winged creatures) within the innermost part of a structure, presumably the Holy of Holies in the Tabernacle or Temple. It details how their wings stretched out, touching the walls and each other.
[1KI.6.28] And he covered the cherubim with gold. [§]
va-yatzav et-ha-keruvim zahav
This verse describes the covering of the cherubim with gold. 'va-yatzav' means 'and he covered'. 'et' is a direct object marker. 'ha-keruvim' means 'the cherubim' (plural). 'zahav' means 'gold'.
[1KI.6.29] And all the walls of the house around were woven with reliefs of skillfully made cherubim and palm trees and blossoms of flowers within and without. [§]
ve'et kol-kirot habayit mesav kalai pituchei mikleot keruvim vetimorot ufturei tzitzim milifnim velachitzon.
This verse describes the walls of a house being decorated with woven reliefs. "ve'et" means "and". "kol" means "all". "kirot" means "walls". "habayit" means "the house". "mesav" means "around". "kalai" means "woven". "pituchei" means "reliefs" or "carvings". "mikleot" means "wrought" or "skillfully made". "keruvim" means "cherubim". "vetimorot" means "and palm trees". "ufturei" means "and blossoms". "tzitzim" means "of flowers". "milifnim" means "within". "velachitzon" means "and without", or "and outside".
[1KI.6.30] And the floor of the house he overlaid with gold, inside and to the outside. [§]
ve'et-qarqa' ha-bayit tsipha zahav lifnimah ve-lachitson.
This verse describes the interior and exterior of a house being overlaid with gold. ‘ve’et’ is a conjunction meaning ‘and’ followed by a direct object marker. ‘qarqa’ means ‘ground’ or ‘surface’, here understood as ‘floor’. ‘ha-bayit’ means ‘the house’. ‘tsipha’ means ‘overlaid’ or ‘covered’. ‘zahav’ means ‘gold’. ‘lifnimah’ means ‘inwardly’ or ‘inside’. ‘ve’ means ‘and’. ‘lachitson’ means ‘to the outside’ or ‘outwardly’.
[1KI.6.31] And the opening to the inner sanctuary he made, doors of trees of oil, the strength doorposts fifth. [§]
ve'et petach had'veer asa dal'tot atzei-shamen ha'ayil mezuzot chamishit.
This verse describes the construction of the doors to the inner sanctuary. 'Petach' means 'opening' or 'doorway'. 'Had'veer' means 'the inner sanctuary'. 'Asa' means 'he made'. 'Dal'tot' is the plural of 'dalet' meaning 'doors'. 'Atzei-shamen' means 'trees of oil', referring to olive wood. 'Ha'ayil' means 'the strength' or 'the power', often understood as referring to the strength or power of God, or relating to a strong foundation. 'Mezuzot' means 'doorposts'. 'Chamishit' means 'fifth', describing the length of the doorposts, perhaps in cubits.
[1KI.6.32] And there were two doors of olive wood, and on them carvings of cherubs and palm trees and open flowers, and it was covered with gold. And the gold was applied to the cherubs and to the palm trees. [§]
u-sh-tei dahl-tot ah-tzei-sheh-men, ve-kah-lah ah-lei-hem meek-leh-ot ker-oo-veem ve-tee-mo-rot u-peh-too-rei tsee-tseem ve-tsee-pah zah-hav, va-yah-red al-ha-ker-oo-veem ve-al-ha-tee-mo-rot et-ha-zah-hav.
This verse describes two doors made of olive wood, adorned with carvings of cherubs, palm trees, and open flowers. These carvings were overlaid with gold. The gold was applied to both the cherubs and the palm trees. The words are quite descriptive and detailing the construction of something.
[1KI.6.33] And thus He made for the opening of the sanctuary, doorposts of olive wood, from a fourth. [§]
ve-khen asa le-petach ha-heichal mezuzot etzei-shamen me-et revia
This verse describes what was done to the doorposts of the temple sanctuary. ‘Khen’ means ‘thus’ or ‘so’. ‘Asa’ means ‘did’ or ‘made’. ‘Petach’ means ‘opening’ or ‘door’. ‘Ha-heichal’ means ‘the sanctuary’ or ‘the temple’. ‘Mezuzot’ is the plural of ‘mezuzah’ and refers to doorposts. ‘Etzei-shamen’ means ‘trees of oil’ or ‘olive wood’. ‘Me-et’ means ‘from’ or ‘of’. ‘Revia’ refers to a quarter or one fourth, likely a unit of measurement.
[1KI.6.34] And there were two doors of cedar wood, each having two leaves. One door had panels, and two bolts; and the second door had panels. [§]
u'shtei dal'tot atzei beroshim sh'nei tsela'im ha'delet ha'achat gililim u'sh'nei qela'im ha'delet ha'shenit gililim.
This verse describes two doors made of cedar wood. It specifies details about their construction, including having panels ('gililim') and possibly bolted or woven elements ('qela'im'). 'Tsela'im' seems to describe the panels or leaves of the doors.
[1KI.6.35] And he overlaid with cherubs and palm trees, and blossoms of lilies, and an overlaying of gold, beaten out upon the engraving. [§]
ve-ka-la ke-ru-vim ve-ti-mo-rot u-fe-tu-rei tsi-tsim ve-tsi-pah za-hav me-yu-shash al-ham-chu-keh
This verse describes the craftsmanship of something, likely an artistic feature or covering. "ve-ka-la" means "and he overlaid". "ke-ru-vim" are cherubs. "ve-ti-mo-rot" are palm trees. "u-fe-tu-rei tsi-tsim" are blossoms of lilies. "ve-tsi-pah za-hav" means "and an overlaying of gold". "me-yu-shash" means "hammered out" or "beaten". "al-ham-chu-keh" refers to the engraved work, literally 'upon the engraving'.
[1KI.6.36] And he built the inner courtyard with three rows of cut stone and a row of cut cedars. [§]
va-yiven et-he-chats-er ha-pen-i-mit shlo-sha too-rei ga-zit ve-toor ke-ru-tot a-ra-zim
This verse describes the building of an inner courtyard. "va-yiven" means "and he built". "et-he-chats-er" means "the courtyard". "ha-pen-i-mit" means "the inner". "shlo-sha" means "three". "too-rei" means "rows of". "ga-zit" means "cut stone". "ve-toor" means "and a row". "ke-ru-tot" means "cut". "a-ra-zim" means "cedars".
[1KI.6.37] In the fourth year, the house of Yahveh was founded in the month of Ziv. [§]
Ba-sha-na ha-re-vi-it, yu-sad beit Yahveh be-ye-rach Ziv.
This verse describes the year in which the house of Yahveh was founded. "Ba-sha-na" means "in the year". "Ha-re-vi-it" means "the fourth". "Yu-sad" means "was founded". "Beit" means "house". "Yahveh" is the personal name of God. "Be-ye-rach" means "in the month". "Ziv" is the name of a month.
[1KI.6.38] And in the year the first eleven, in the month Bul, it is the month the eighth, the house was finished for all his things and for all his judgments. And he built it seven years. [§]
uvasahana ha’achat esreh beyerah bul hu hahodesh hashemini kalah habayit lekhal dvarav ulekhal mishpatav vayivnehu sheva shanim.
This verse describes the completion of Solomon’s house and the time it took to build. ‘Uvasahana ha’achat esreh’ means ‘and in the year the first eleven.’ ‘Beyerah bul’ means ‘in the month Bul.’ ‘Hu hahodesh hashemini’ means ‘it is the month the eighth.’ ‘Kalah habayit’ means ‘the house was finished.’ ‘Lekhal dvarav ulekhal mishpatav’ means ‘for all his things and for all his judgments.’ ‘Vayivnehu sheva shanim’ means ‘and he built it seven years.’
1KI.7
[1KI.7.1] And Solomon built his house thirteen years, and he finished all his house. [§]
ve'et-beyto bah shlomoh shlosh esreh shanah vayechal et-kol-beyto
This verse describes Solomon building his house. 've'et' means 'and'. 'beyto' means 'his house'. 'bah' means 'built'. 'shlomoh' is the name 'Solomon'. 'shlosh esreh' means 'thirteen'. 'shanah' means 'years'. 'vayechal' means 'and he finished'. 'et-kol-beyto' means 'all his house'.
[1KI.7.2] And he built the house of the forest of Lebanon, one hundred cubits its length, and fifty cubits its width, and thirty cubits its height. It was upon four rows of columns of cedars, and cedar beams were upon the columns. [§]
Va-yiven et-beit ya'ar ha-levanon me'ah amah orkho va-hamishim amah rachbo u-shloshim amah komato al arba'ah turei amudei arazim u-chrotut arazim al-ha'amudim.
This verse describes the building of a house of the forest of Lebanon. It specifies the dimensions of the house: 100 cubits long, 50 cubits wide, and 30 cubits high. It was constructed on four rows of cedar pillars, with cedar beams resting on the pillars.
[1KI.7.3] And it was covered with cedar from above upon the sides which are upon the pillars, forty and five, five cubits the row. [§]
ve-sa-foon ba-eh-rez mi-ma-al al-ha-tze-la-ot a-sher al-ha-am-moo-deem ar-bah-eem va-ha-mee-shah ha-mee-shah o-sah ha-toor.
This verse describes the paneling of the temple. "ve-sa-foon" means 'and it was covered'. "ba-eh-rez" means 'with cedar'. "mi-ma-al" means 'from above'. "al-ha-tze-la-ot" means 'upon the sides'. "a-sher" means 'which are'. "al-ha-am-moo-deem" means 'upon the pillars'. "ar-bah-eem va-ha-mee-shah" means 'forty and five'. "ha-mee-shah o-sah" means 'five cubits'. "ha-toor" means 'the row'.
[1KI.7.4] And appearances, three rows, and a vision to a vision, three times. [§]
u-sh-koo-feem shlō-shāh too-reem u-mech-zah el-mech-zah shālōsh pe-ah-meem
This verse describes a vision involving appearances and repetitions. 'Shkoofeem' refers to appearances or visions. 'Turim' means rows or columns. 'Mechazah' means appearance or vision. 'Pe'amim' refers to times or repetitions. The structure suggests three rows of appearances and the vision repeating three times.
[1KI.7.5] And all the doorways and the doorposts were square, flush, and facing chamber to chamber three times. [§]
vekhal-hapeh-takhim veham-mezuzot re-vu-im sha-qef u-mul mekh-zah el-mekh-zah sha-losh pe-ah-mim.
This verse describes the structure of Solomon's temple. It details the shape and arrangement of doorways and doorposts. 'Peh-takhim' means doorways, 'mezuzot' refers to doorposts, 're-vu-im' indicates square, 'sha-qef' suggests flush or level, and 'mekh-zah' means chamber or hall. 'Pe-ah-mim' refers to times or repetitions, signifying a layering or continuation.
[1KI.7.6] And the hall with the pillars he made fifty cubits its length and thirty cubits its width. And a hall was upon their faces, and pillars, and a covering upon their faces. [§]
ve’et ‘ulam ha’ammudim ‘asah chamishim amah ‘orkho ush’loshim amah ravvo ve’ulam ‘al-p’nehem ve’ammudim ve’av ‘al-p’nehem.
This verse describes the construction of a hall with pillars. 'Ulam' means hall or portico. 'Ammah' refers to a cubit, an ancient unit of measurement. The verse specifies the dimensions of the hall – fifty cubits long and thirty cubits wide – and mentions pillars and a covering over them.
[1KI.7.7] And the chamber of the throne upon which he will judge there, the chamber of judgement he made, and it was covered with cedar from the ground up to the ground. [§]
ve'ulam hakisse asher yishpat-sham ulam hamishpat asa ve'sapun ba'erez mehakarkaa ad hakarkaa
This verse describes a throne used for judgement. 'Ulam' appears twice, meaning 'chamber' or 'covered space'. 'Kisse' means 'throne'. 'Yishpat' means 'will judge'. 'Sham' means 'there'. 'Hamishpat' means 'of judgement'. 'Asa' means 'he made'. 'Sapun' means 'covered'. 'Ba'erez' means 'with cedar'. 'Mehakarkaa' means 'from the ground'. 'Ad hakarkaa' means 'to the ground'. The verse is essentially describing a throne covered in cedar from the floor to the ceiling.
[1KI.7.8] And his house where he dwelt there, the inner court was from the house of the hall, like this work was. And a house he will make for the daughter of Pharaoh which Solomon took, like this hall. [§]
u-veito-o asher-yeshev sham chazer ha-acheret mibeit la-ulam kama-aseh ha-zeh hayah u-bayit ya-aseh le-vat-par-oh asher-lakach shlomo ka-ulam ha-zeh.
This verse describes the construction of Solomon’s house and a house for Pharaoh’s daughter. 'Veito' means 'and his house'. 'Asher-yeshev sham' means 'where he dwells there'. 'Chazer ha-acheret' means 'the inner court'. 'Mibeit la-ulam' means 'from the house of the hall'. 'Kama-aseh ha-zeh hayah' means 'like this work was'. 'Bayit ya-aseh' means 'a house he will make'. 'Le-vat-par-oh' means 'for the daughter of Pharaoh'. 'Asher-lakach shlomo' means 'which Solomon took'. 'Ka-ulam ha-zeh' means 'like this hall'.
[1KI.7.9] All these Gods are precious stones, according to finished stone measurements, cut with the cutter, from the house and outside, and from the foundation up to the upper corners, and from the outside up to the great court. [§]
kal-el-leh avanim yeqarot k'midoat gazit m'gorarot bam'grah mibayit umichutz umimassad ad-hat'pofachot umichutz ad-hechatzar hag'dolah.
This verse describes stones that are precious and carefully cut. ‘Kal-el-leh’ means ‘all these Gods’ (referring to the stones). ‘Avanim’ means ‘stones’. ‘Yeqarot’ means ‘precious’. ‘K’midoat gazit’ means ‘according to measures of finished stone’ (or carefully measured). ‘M’gorarot bam’grah’ means ‘cut with the cutter’ (or carved/polished). ‘Mibayit umichutz’ means ‘from the house and outside’. ‘Umimassad ad-hat’pofachot’ means ‘and from the foundation up to the upper corners’. ‘Umichutz ad-hechatzar hag’dolah’ means ‘and from the outside up to the great court.’
[1KI.7.10] And it was founded with valuable stones, large stones, stones of ten cubits and stones of eight cubits. [§]
u-meyu-sahd av-ah-neem yeh-kah-rot av-ah-neem ged-o-lot av-neh-ee eh-sher am-mot veh-av-neh-ee sheh-moh-neh am-mot.
This verse describes the foundation of a structure, likely a wall or building. It specifies that the foundation is made of valuable stones, large stones, stones of ten cubits and stones of eight cubits. The verse uses repetition to emphasize the size and quality of the stones used in construction. 'Ammot' is the plural of 'ammah', a unit of length roughly equivalent to a cubit (about 18-22 inches).
[1KI.7.11] And from above, stones are precious according to measurements of cut stone and cedar. [§]
oo-mil-mah ah-vah-neem yeh-kah-roht keh-mee-doht gah-zeet vah-ah-rez
This verse describes building materials used in construction. 'Milma'ah' refers to 'from above' or 'from on high'. 'Avanim' is 'stones'. 'Yekarot' means 'precious' or 'costly'. 'Kemiddot' means 'according to measurements'. 'Gazit' refers to 'cut stone' or 'squared stone'. 'V'arez' means 'and cedar'. The verse is describing stones that are precious, measured, cut, and cedar.
[1KI.7.12] And the great court all around had three rows of cut stone, and a row of cedar. And for the court, the inner house of Yahveh, and for the hall of the house. [§]
vekhazer haggedolah saviv shloshah turim gazit vetur kerutot arazim velakhazer beyit-yahveh hapnimit uleulam habayit.
This verse describes the layout of the great court surrounding the inner temple of Yahveh. It details three rows of cut stone and a row of cedar. It is specifying the arrangement of the structures surrounding the house of Yahveh and the hall within it.
[1KI.7.13] And the king Solomon sent and brought Hiram from Tyre. [§]
Va-yish-lach ha-me-lech shlo-mo va-yi-kah et-chi-ram mi-tzor.
This verse describes King Solomon sending for Hiram. 'Va-yish-lach' means 'and he sent'. 'Ha-melech' means 'the king'. 'Shlomo' is Solomon. 'Va-yi-kah' means 'and he took/brought'. 'Et' is a grammatical marker. 'Chi-ram' is Hiram. 'Mi-tzor' means 'from Tyre'.
[1KI.7.14] He is the son of a widow from the tribe of Naphtali, and his father was a man of Tyre, a worker in bronze. He was filled with wisdom and with understanding and with knowledge to do every kind of work in bronze, and he came to King Solomon and did all his work. [§]
ben-ish-shah al-mah-nah hu mi-mateh naf-tah-lee ve-ah-vee ish-tzo-ree kho-resh ne-cho-shet va-yee-mah-leh et-ha-chok-mah ve-et-ha-teh-boo-nah ve-et-ha-dah-at la-ah-sot kol-meh-lah-kah bah-neh-cho-shet va-yah-voh el-ha-meh-lek shlo-moh va-yah-ah-s et-kol-meh-lah-khto.
This verse describes the parentage and skills of a craftsman who comes to King Solomon. It states he is the son of a widow from the tribe of Naphtali, and his father was a man of Tyre who worked with bronze. It further states he was filled with wisdom, understanding, and knowledge to do all work in bronze, and he came to King Solomon to do all his work.
[1KI.7.15] And He formed the two pillars of bronze, eighteen cubits the height of the one pillar, and a wrap of twelve cubits will wrap around the second pillar. [§]
Va-ya-tzar et-shnei ha-am-u-dim ne-choshet shmo-neh es-reh am-mah ko-mat ha-am-u-d ha-e-chad ve-chut shtei-em-reh am-mah ya-sov et-ha-am-u-d ha-she-nee.
This verse describes the creation of two pillars of bronze. 'Va-ya-tzar' means 'and He formed'. 'Et' is a grammatical particle. 'Shnei' means 'two'. 'Ha-am-u-dim' means 'the pillars'. 'Ne-choshet' means 'bronze'. 'Shmo-neh es-reh' means 'eighteen'. 'Am-mah' means 'cubit' (a unit of length). 'Ko-mat' means 'height'. 'Ha-am-u-d ha-e-chad' means 'the one pillar'. 'Ve-chut' means 'and a wrap'. 'Shtei-em-reh am-mah' means 'twelve cubits'. 'Ya-sov' means 'will wrap around'. 'Et-ha-am-u-d ha-she-nee' means 'the second pillar'.
[1KI.7.16] And two capitals he made to put upon the heads of the pillars, cast copper. Five cubits was the height of the one capital, and five cubits was the height of the second capital. [§]
uśtēy kotārot ʿāśā lātēt ʿal-rāśêy hāʿammūḏîm muṣaq neḥōšet ḥāmeš ʾammot qōmat ha-kotāret ha-ʾeḥāt ve-ḥāmeš ʾammot qōmat ha-kotāret ha-šēnît.
This verse describes the making of two capitals (or crowns) to be placed on the tops of the pillars, made of cast metal (copper). It specifies that each capital is five cubits tall.
[1KI.7.17] Wreaths, the work of wreaths, and chains, the work of chains, were for the capitals that were on top of the pillars. Seven were for the capital, one, and seven were for the capital, the second. [§]
sivakim ma'ase sivkah gedilim ma'ase shershrot lakhotarot asher al-rosh ha'ammudim shiv'a lakhoteret ha'echat veshiv'a lakhoteret hashenit.
This verse describes the ornamentation on the pillars in Solomon’s temple. ‘Sivakim’ refers to wreaths or garlands, and ‘gedilim’ refers to chains. ‘Lakhotarot’ means crowns or capitals. The verse details how these ornaments were arranged on the tops of the pillars, specifying seven ornaments for each capital.
[1KI.7.18] And he made the pillars and two rows around the netting, to cover the capitals that are on the heads of the pomegranates. And thus he made it for the second capital. [§]
va\-ya\-as et\-ha\-am\-u\-dim u\-sh\-nei tu\-rim sa\-viv al\-ha\-siv\-ka\-ha ha\-echat le\-kas\-ot et\-ha\-ko\-tarot asher al\-rosh ha\-rim\-o\-nim ve\-chen a\-sa le\-ko\-tareh ha\-she\-nit.
This verse describes the making of pillars and two rows around the netting, to cover the capitals that are on the heads of the pomegranates. And thus he made it for the second capital.
[1KI.7.19] And the capitals which are upon the heads of the pillars are work of lilies in the hall, four cubits. [§]
vekoterot asher al-rosh haammudim maase shushan baulam arba ammot
This verse describes the capitals atop the pillars in the hall. 'Koterot' refers to capitals or crowns. 'Amudim' means pillars. 'Maase shushan' signifies 'work of lilies'. 'Baulam' means 'in the hall'. 'Arba ammot' translates to 'four cubits'.
[1KI.7.20] And capitals were on the two pillars, also above, opposite the belly, which is toward the latticework. And the pomegranates were two hundred rows around on the second capital. [§]
vekoterot al-shnei ha'amudim, gam-mima'al mil'umat habeten asher le'ever ssbaka. veharimmonim ma'atayim turim saviv al hakoteret hashenit.
This verse describes the adornments on the pillars of a temple, specifically the capitals and pomegranates. 'Koterot' refers to capitals or crowns. 'Amudim' are pillars. 'Mima'al mil'umat habeten' describes being above, opposite the belly (likely a design element). 'Ssbaka' is a latticework. 'Rimmonim' are pomegranates. 'Turim' means rows. 'Saviv' means around. 'Hakoteret hashenit' is the second capital.
[1KI.7.21] And he set up the pillars for the porch of the temple, and he set up the right pillar, and he called its name Yachin, and he set up the left pillar, and he called its name Boaz. [§]
va-ya-kem et-ha-am-u-dim le-u-lam ha-hei-khal va-ya-kem et-ha-am-ud ha-ye-ma-ni va-yi-kra et-shmo ya-chin va-ya-kem et-ha-am-ud ha-smai-li va-yi-kra et-shmo bo-az
This verse describes the setting up of the pillars in the porch of the temple. The verb 'vayakam' means 'and he set up' or 'and he erected'. 'Ha-amudim' means 'the pillars'. 'Le-ulam ha-heikhal' means 'to the porch of the temple'. 'Ha-amud ha-yemani' refers to the right pillar and 'ha-amud ha-smali' refers to the left pillar. The verbs 'vayikra' mean 'and he called'. 'Yachin' and 'Boaz' are the names given to the pillars.
[1KI.7.22] And upon the top of the pillars was work of lilies, and the work of the pillars was completed. [§]
ve-al rosh ha-amudim ma'aseh shoshan vatitom melakhet ha-amudim
This verse describes the completion of work on pillars, specifically mentioning carvings of lilies on top of them. 've-al' means 'and upon'. 'rosh' means 'head' or 'top'. 'ha-amudim' is 'the pillars'. 'ma'aseh' means 'work' or 'making'. 'shoshan' is 'lily'. 'vatitom' means 'was completed'. 'melakhet' is 'the work of'. 'ha-amudim' again means 'the pillars'.
[1KI.7.23] And he made the sea of cast metal, ten cubits from edge to edge, completely round, and five cubits in height. And a line of thirty cubits encircled it all around. [§]
Va-ya-as et-ha-yam mutzak, eser ba-amma mish-pe-to ad-sfe-to ago-l saviv, ve-chamesh ba-amma ko-ma-to, ve-kave shloshim ba-amma ya-sov oto saviv.
This verse describes the construction of a large basin, often understood as the 'sea' within Solomon’s Temple. It details its dimensions: its width, height, and circumference. The word 'yam' literally means 'sea', but in this context, it refers to a large, constructed basin. 'Ammah' is a unit of measurement, typically translated as 'cubit'. The verse uses repetition ('saviv') to emphasize the circular nature of the basin.
[1KI.7.24] And wheels were from under the extremities of it, turning around. Ten cubits was the measurement, encircling the sea all around. Two rims the wheels were, cast from his casting. [§]
ufeka'im mitahat lisfato saviv sovvim oto eser ba'amma makifim et-hayam saviv shnei turim hapeka'im yetzukim biyetzukato.
This verse describes a vision of God's throne, specifically focusing on the imagery surrounding it. 'Ufeka'im' refers to wheels or whirling things. 'Mitahat lisfato' means 'from under his lips' or 'from under his extremities'. 'Saviv sovvim oto' describes the wheels turning around. 'Eser ba'amma' means 'ten cubits', a unit of measurement. 'Makifim et-hayam saviv' indicates the wheels encircling the sea all around. 'Shnei turim hapeka'im' refers to two rims of the wheels. 'Yetzukim biyetzukato' means 'cast from his casting', suggesting the wheels are made from a molten material originating from God himself.
[1KI.7.25] It stood upon twelve oxen, with three faces toward the north and three faces toward the sea, and three faces toward the south and three faces toward the east. And the sea was above them, and all that was behind them faced the house. [§]
omeid al-shnei esar bakar shloshah ponim tzaphonah u-shloshah ponim yamah u-shloshah ponim negevah u-shloshah ponim mizrachah ve-ha-yam aleihem milma’alah ve-chal achoreihem baytah.
This verse describes a vision of a creature supporting twelve oxen, each facing a different direction. ‘Oxen’ are male cattle. ‘Ponim’ means faces, and the directions are north, south, east and west. The sea is above them and everything behind them is toward the house.
[1KI.7.26] And his body was a handbreadth, and the edge of his lip like the work of the edge of a cup flower, a lily. Thousands a homer it will contain. [§]
veh-ahv-ee-o tef-ah oo-sif-ah-to k-mah-ah-seh shif-at-kos par-ah-kh sho-shan al-pah-yim bat ya-khil
This verse describes physical attributes. 'tef-ah' refers to a span or handbreadth. 'shif-ah' refers to a lip or edge. 'kos' is a cup. 'par-ah-kh' is a flower. 'sho-shan' is a lily. 'al-pah-yim' is thousands. 'bat' is a measure of volume, likely a homer or a similar unit. 'ya-khil' means to contain or hold.
[1KI.7.27] And he made the stands, ten of bronze. Four cubits was the length of each stand, and four cubits its width, and three cubits its height. [§]
va-ya-as et-ha-me-kho-not eser ne-choshet ar-ba ba-a-ma o-rech ha-me-kho-na ha-echat ve-ar-ba ba-a-ma ro-chav-ah ve-sha-losh ba-a-ma ko-ma-ta
This verse describes the making of ten bronze stands. It details their dimensions: four cubits long, four cubits wide, and three cubits high. 'Et' is a grammatical marker, and 'ha' means 'the'. 'Eser' means 'ten', 'nechoshet' means 'bronze', and 'amma' is a unit of measurement, the cubit.
[1KI.7.28] And this is the work of the structure, frameworks for them, and frameworks between the boards. [§]
ve-zeh ma'aseh ham-mekhonah misgerot lahem u-misgerot bein ha-shlavim.
This verse describes the construction of a structure, specifically the framing used for it. 'Zeh' means 'this', 'ma'aseh' means 'work' or 'deed', 'ham-mekhonah' refers to 'the structure' or 'the device', 'misgerot' means 'framing' or 'frameworks', 'lahem' means 'for them', and 'bein ha-shlavim' means 'between the boards'.
[1KI.7.29] And on the panels which are between the steps, lions, oxen and cherubim, and on the steps themselves, likewise above and below the lions and the oxen, are structures, carved work. [§]
ve'al-hammisgerot asher bein hashlavim aryot bakar ukeruvim ve'al-hashlavim ken mimma'al umitachath labakot ulavakar loyot ma'aseh morad.
This verse describes carvings on the panels between the steps. It lists lions, oxen, cherubim, and 'loyout' (a term of uncertain meaning, here translated as 'structures') as elements of the decoration. The structures are described as 'made of morad' which is translated as 'carved'.
[1KI.7.30] And four bronze wheels were for the one machine, and bronze rims. And four were its steps, like supports for them, under the basin. The supports were cast opposite a man. [§]
ve’arba’ah ofannei nechoshet la’mechoneh ha’achat ve’sarnai nechoshet ve’arba’ah pa’amotav k’tefot lahem mitachat lachiyor hach’tefot yetzukot me’ever ish liyot.
This verse describes the wheels and structure supporting a specific ‘machine’ or ‘throne-carriage’. ‘Ofannei’ means ‘wheels’, ‘nechoshet’ means ‘bronze’, ‘la’mechoneh’ means ‘to the machine’, ‘ha’achat’ means ‘the one’. ‘Sarnai’ refers to ‘rims’ or ‘felloes’, again made of ‘nechoshet’. ‘Pa’amotav’ refers to ‘its steps’ or ‘feet’, and ‘k’tefot’ means ‘shoulders’ or ‘supports’. The structure is described as being cast ‘mitachat’ - ‘under’ - ‘lachiyor’ – ‘the bowl’ or ‘basin’. ‘Yetzukot’ means ‘cast’. ‘Me’ever’ means ‘opposite’ or ‘beyond’, and ‘ish’ means ‘man’ or ‘person’, while ‘liyot’ appears to mean ‘to be’ or ‘belonging to’. The overall impression is of a complex, bronze-wheeled structure supporting something, perhaps a throne or altar.
[1KI.7.31] And its mouth from the house of the crowning and up to the one cubit, and its mouth was round, the work of a craftsman, one cubit and a half of a cubit. And also upon its mouth were carvings, and its frameworks were squares, not round. [§]
u-fee-hoo mee-bayt la-ko-te-ret va-ma-ah-lah ba-am-mah u-fee-hah ah-gol ma-a-seh khen am-mah va-cha-tsee ha-am-mah ve-gam al fee-hah mee-kla-ot u-mees-ge-ro-tay-hem me-roo-bah-ot lo ah-gul-lot.
This verse describes the dimensions and ornamentation of a base or pedestal, likely for a washbasin or similar ritual object. It details the shape and measurements of the upper and lower parts, as well as decorative features like carvings and square frameworks. 'Feehoo' refers to its mouth or opening, and 'feeha' refers to its mouth as well, likely referring to different parts of the object. The verse is highly descriptive and technical in nature.
[1KI.7.32] And the four wheels were under the frames, and the appearance of the wheels was like a machine, and the height of one wheel was a cubit and half a cubit. [§]
ve'arba'at ha'ofan'im le'mitachat la'misgerot ve'idot ha'ofan'im bam'chona ve'komat ha'ofan ha'echad amah vachatsi ha'amah.
This verse describes the wheels of the chariot vision in Ezekiel. "Arba'at" means four. "Ha'ofan'im" means the wheels. "Le'mitachat" means under. "La'misgerot" means the frames. "Ve'idot" means and the appearance of. "Bam'chona" means in the machine or structure. "Komat" means the height. "Ha'ofan ha'echad" means the one wheel. "Amah" is a unit of measurement (cubit). "Vachatsi ha'amah" means and half the cubit.
[1KI.7.33] And the works of the wheels were like the work of a wheel of the chariot. Their rims and their heights and their spokes and their tires, all were solid. [§]
oo-mah-ay-say-hay-oh-fan-eem kah-mah-ay-say-hay-oh-fan ha-mer-kah-vah y'do-tam v'gav-ei-hem v'khish-shoo-kay-hem v'khish-shoo-ray-hem ha-kol moo-tsak
This verse describes the construction of the wheels, specifically referencing 'the works of the wheels' as being like 'the work of the wheel of the chariot'. It details their rims, their heights, their spokes, and their tires, stating that everything was solid.
[1KI.7.34] And four shoulders of God, four corners of the one machine from the machine are its shoulders. [§]
ve-arba ketefot el arba pinot ha-mechona ha-echat min-ha-mechona ketefeiha.
This verse describes the structure of a wheeled chariot or 'throne-carriage' often associated with divine visions. 'Arba' means four. 'Ketefot' means shoulders or upper corners. 'El' means God. 'Pinot' means corners. 'Ha-mechona' means the machine or chariot. 'Ha-echat' means the one. 'Min' means from. 'Ketefeiha' means its shoulders or upper corners.
[1KI.7.35] And on the top of the machine, half a cubit was its height, round and surrounding. And on the top of the machine were its handles, and its frameworks came from it. [§]
oo-v'rosh ham-kho-nah khatsi ha-am-mah ko-mah o-gol saviv v'al rosh ham-kho-nah y'do-te-ha oo-mis-gerotey-ha mi-meh-nah.
This verse describes a part of a divine chariot, likely part of Ezekiel's vision. 'Rosh' means head or top. 'Ham-kho-nah' refers to a wheeled vehicle or machine. 'Chatsi ha-ammah' is half a cubit, a unit of measurement. 'Ko-mah' means height or stature. 'Ogol' is round or circular. 'Saviv' means around or surrounding. 'Y'do-te-ha' are its handles or arms. 'Mis-gerotey-ha' are its frameworks or structures. 'Mi-meh-nah' means from it or from itself.
[1KI.7.36] And he opened upon the tablets their hands, and upon their borders cherubs, lions and palm trees, like the appearance of a man and around about. [§]
va-yefatach al-ha-luchot yedoteha ve-al misgeroteha keruvim arayot ve-timorot kemare-ish ve-liyot saviv.
This verse describes what was upon the tablets. 'Vayefatach' means 'and he opened.' 'Al-ha-luchot' means 'upon the tablets'. 'Yedoteha' means 'their hands'. 'Ve-al misgeroteha' means 'and upon their borders'. 'Keruvim' means 'cherubs'. 'Arayot' means 'lions'. 'Ve-timorot' means 'and palm trees'. 'Kemare-ish' means 'like the appearance of a man'. 'Ve-liyot saviv' means 'and around about'.
[1KI.7.37] In this way he made the ten coverings, joined as one, according to one measure, one standard for all of them. [§]
ka-zot a-sah et a-ser ham-kho-not moo-tzak echad mid-dah a-chat ke-tzev echad le-kul-lah-nah.
This verse describes the making of ten coverings (or curtains) for the Tabernacle. "Kazot" means "like this" or "in this way". "Asah" means "he made". "Et" is a grammatical particle. "Aser" means "ten". "Ham-khonot" refers to the coverings or curtains. "Mootzak" means "joined" or "woven together". "Echad" means "one". "Middah" refers to a measure. "Ketzev" refers to a standard or rule. "Le-kul-lah-nah" means "for all of them". The verse describes these ten coverings as being made according to one measure, one standard, for all of them.
[1KI.7.38] And he made ten bronze basins, forty baths being the capacity of the one basin, each basin being four ammah in size. One basin upon the one stand, for the ten stands. [§]
vayyas adam asarah kiyorot nechoshet arba'im bat yakil hachiyor haechad arba bahama hachiyor haechad kiyor echad alhamachonah haechat le'eser hamachonot
This verse describes the making of ten bronze basins. 'Kiyorot' is the plural of 'kiyor', meaning basin or laver. The measurement is given in 'bat', which is a unit of volume, and 'ammah', a unit of length, roughly equivalent to a cubit. It states each basin held forty baths and was four ammah in size. One basin was placed on each of ten stands.
[1KI.7.39] And He placed the supports, five on the shoulder of the house on the right, and five on the shoulder of the house on the left. And the sea He placed on the shoulder of the house on the right, facing forward towards the south. [§]
Va-yee-ten et-ha-me-ko-not khah-mesh al-ketef ha-bayit mi-ya-meen ve-khah-mesh al-ketef ha-bayit mis-se-mol-lo ve-et-ha-yam na-tan mi-ketef ha-bayit ha-ye-ma-neet ke-deh-mah mi-mu-lo ne-gev.
This verse describes the arrangement of supports or panels around a structure, likely a temple or significant building. 'Me-ko-not' refers to supports, panels, or possibly chambers. 'Ketef' means shoulder, used figuratively here to describe the sides of the building. 'Mi-ya-meen' means from the right side, and 'mis-se-mol-lo' means from the left side. 'Ha-yam' refers to the sea, or a large body of water, and is positioned in front of the building's right side facing towards the south ('negev'). The verb 'na-tan' means 'gave' or 'placed'.
[1KI.7.40] And Hiram made the basins, and the pillars, and the pails, and Hiram finished doing all the work that he did for King Solomon’s house of Yahveh. [§]
va-ya-as khir-om et-ha-ki-yor-ot ve-et-ha-ya-im ve-et-ha-miz-ra-kot va-ye-khal khiram la-a-sot et-kol-ha-me-la-khah asher a-sah la-me-lekh shlo-moh beit yahveh.
This verse describes Hiram completing the work he was commissioned to do for King Solomon’s temple. Specifically, he made basins, pillars, and pails. The verse details the completion of all the work Hiram did for the king, relating to the house of Yahveh.
[1KI.7.41] There are two pillars, and the capitals on top of the pillars are two. Also, there are two lattices to cover the two capitals that are on top of the pillars. [§]
amudim shnayim ve-gullot ha-kotarot asher al-rosh ha-amudim shtayim ve-ha-sivakot shtayim le-kasot et-shtei gullot ha-kotarot asher al-rosh ha-amudim.
This verse describes architectural details, specifically pillars and capitals. 'Amudim' means pillars. 'Gullot ha-kotarot' refers to the capitals or knobs that are on top of the pillars. 'Sivakot' refers to lattice work or netting. The verse details a specific arrangement of two pillars, two capitals on the pillars, and two lattices to cover those two capitals.
[1KI.7.42] And the pomegranates, four hundred, for the two screens, two rows of pomegranates for the one screen, to cover the two globes of the crowns which are on the faces of the pillars. [§]
ve'et-ha-rimmonim arba'a me'ot lishtei ha-s'vachot shnei-turim rimmonim la-s'vacha ha-echat le-kasot et-shtei gillot ha-kotarot asher al-p'nei ha-amudim.
This verse describes pomegranates used as decorations on pillars. ‘rimmonim’ means ‘pomegranates’, ‘arba’a me’ot’ means ‘four hundred’, ‘s’vachot’ means ‘lattices’ or ‘screens’, ‘turim’ means ‘rows’, ‘la-s’vacha ha-echat’ means ‘for the one screen’, ‘le-kasot’ means ‘to cover’, ‘gillot’ means ‘globes’ or ‘knobs’, ‘ha-kotarot’ means ‘the crowns’, ‘asher’ means ‘which’, ‘al-p’nei’ means ‘on the faces of’, and ‘ha-amudim’ means ‘the pillars’.
[1KI.7.43] And the ten stands, and the ten basins upon the stands. [§]
veh-et-ham-kho-not ah-ser veh-et-ha-kee-yor-ot ah-sah-rah ah-al-ham-kho-not.
This verse describes the construction of stands and basins. 'Veh-et' means 'and the'. 'Ham-kho-not' is 'the stands'. 'Ah-ser' means 'ten'. 'Ha-kee-yor-ot' means 'the basins'. 'Ah-al-ham-kho-not' means 'upon the stands'.
[1KI.7.44] And the sea, the one, and the cattle, twelve under the sea. [§]
veh-et-hah-yahm hah-eh-chad veh-et-hah-bah-kar shnayim-ah-sar tah-chat hah-yahm.
This verse describes a vision involving seas and cattle. 'Veh-et' means 'and the'. 'Hah-yahm' means 'the sea'. 'Hah-eh-chad' means 'the one'. 'Hah-bah-kar' means 'the cattle'. 'Shnayim-ah-sar' means 'twelve'. 'Tah-chat' means 'under'.
[1KI.7.45] And the pots, and the basins, and the sprinkling vessels, and all the vessels of the temple which Hiram made for King Solomon for the house of Yahveh, were of beaten bronze. [§]
ve'et-ha-sirot ve'et-ha-ya'im ve'et-ha-mizrakot ve'et kol-ha-kelim ha'ohel asher asa Hiram la-melech Shlomo beit Yahveh nechoshet memorat.
This verse describes the bronze artifacts Hiram made for King Solomon for the temple of Yahveh. 'Sirot' refers to pots, 'ya'im' to basins, and 'mizrakot' to sprinkling vessels. 'Kelim ha'ohel' means 'the vessels of the tent' (or tabernacle/temple), and 'memorat' signifies polished or beaten bronze.
[1KI.7.46] In the plain of the Jordan, the king poured them out upon the accumulation of the land, between Sukkot and between Tzartan. [§]
be-ki-khar ha-yar-den ye-tza-kam ha-me-lekh be-ma-a-veh ha-a-da-mah bein suk-kot u-bein tzar-tan.
This verse describes a king pouring something out in the area of the Jordan river. "Ki-khar" refers to a specific area, likely a plain. "Ma-a-veh" is translated as 'gathering' or 'accumulation', which in context refers to the land itself. "Suk-kot" and "Tzar-tan" are place names.
[1KI.7.47] And Solomon placed all the vessels due to an exceedingly great quantity; the weight of the bronze was not investigated. [§]
Va-yanach Shlomo et kol ha-kelim merov meod meod, lo necher mishkal ha-nechoshet.
This verse describes Solomon collecting all the vessels. There was such a vast quantity of them that the weight of the bronze could not be calculated.
[1KI.7.48] And Solomon made all the furnishings that were in the house of Yahveh, the golden altar, and the table on which was the bread of the Presence, gold. [§]
va-yas shlomoh et kol-ha-kelim asher beit Yahveh et mizbach ha-zahav ve-et-ha-shulchan asher alav lechem ha-panim zahav.
This verse describes Solomon making all the furnishings for the temple of Yahveh. It specifically mentions the golden altar and the table on which the bread of the Presence was placed, which was also gold.
[1KI.7.49] And the lamps, five from the right and five from the left, before the speaking place, were worked gold, and the flower, and the lamps, and the snuffers were gold. [§]
ve’et-hammenorot chamesh miyamin vechamesh misse’ol lifnei hadbir zahav sagur vehape’rach vehannerot hamelkachayim zahav.
This verse describes the lamps in the tabernacle. 'hammenorot' means 'the lamps'. 'chamesh' means 'five'. 'miyamin' means 'from the right'. 'misse’ol' means 'from the left'. 'lifnei' means 'before'. 'hadbir' means 'the speaking place' or 'the oracle'. 'zahav' means 'gold'. 'sagur' means 'closed' or 'worked'. 'hape’rach' means 'the flower'. 'vehannerot' means 'and the lamps'. 'hamelkachayim' means 'the snuffers'.
[1KI.7.50] And the coverings and the musical instruments and the sprinklers and the closures and the striking tools were gold, overlaid. And the knobs were for the doors of the inner house, for the holy of holies, for the doors of the house, to the temple, of gold. [§]
ve-ha-sippot ve-ha-mezammerot ve-ha-mizrakot ve-ha-kapot ve-ha-machtot zahav sagur ve-ha-potot le-dal’tot ha-bayit ha-penimi le-kodesh ha-kodashim le-dal’tei ha-bayit la-heikal zahav.
This verse describes the golden fittings and closures used in the construction of the innermost parts of the temple. 'Sippot' refers to coverings or overlays. 'Mezammerot' are musical instruments or possibly decorations resembling them. 'Mizrakot' are sprinklers or vessels for sprinkling. 'Kapot' refers to coverings or closures. 'Mahhtot' are striking instruments or tools. 'Potot' are knobs or handles. The verse specifies that these items were made of gold and were used on the doors leading to the most holy place and the temple itself.
[1KI.7.51] And all the work was completed that the king Solomon had done on the house of Yahveh. And Solomon brought the holy things of David his father, the silver and the gold and the vessels, and he placed them in the treasuries of the house of Yahveh. [§]
Va-tishlam kol-ha-melacha asher asa ha-melech shlomo beit Yahveh va-yave shlomo et-kdashai david aviv et-hakesef ve-et-hazahav ve-et-hakelim natan be-otzarot beit Yahveh.
This verse describes the completion of the construction of the temple. It states that all the work King Solomon had done on the house of Yahveh was finished, and Solomon brought the holy things belonging to his father David – the silver, the gold, and the vessels – and placed them in the treasuries of the house of Yahveh.
1KI.8
[1KI.8.1] Then Solomon assembled the elders of Israel, all the heads of the tribes, the leaders of the families of the children of Israel, to King Solomon in Jerusalem, to bring up the ark of the covenant of Yahveh from the city of David, which is Zion. [§]
az yakhel shlomoh et-ziknei yisrael et-kol-rashei hamatot nesi’ei ha’avot livnei yisrael el-hammelech shlomoh yerushalayim leha’alot et-aron brit-yahveh me’ir david hi tziyon.
This verse describes Solomon gathering the elders of Israel, all the heads of the tribes, and the heads of the families to Jerusalem. The purpose of this gathering was to bring up the ark of the covenant of Yahveh from the city of David, which is Zion.
[1KI.8.2] And all the men of Israel gathered to King Solomon in the month of Ethanim, during the festival, it being the seventh month. [§]
vayikahalu el-hammelech shlomo kol-ish yisrael beyerah ha'etanim bechag hu hachodesh hashevi'i.
This verse describes a gathering of all the people of Israel to King Solomon in the month of Ethanim, which is the seventh month, during the festival. ‘Vayikahalu’ means ‘and they gathered’. ‘El-hammelech’ means ‘to the king’. ‘Shlomo’ is Solomon’s name. ‘Kol-ish yisrael’ means ‘all the men of Israel’. ‘Beyerah ha’etanim’ means ‘in the month of Ethanim’. ‘Bechag’ means ‘during the festival’. ‘Hu hachodesh hashevi'i’ means ‘it is the seventh month’.
[1KI.8.3] And all the elders of Israel came, and the priests carried the Ark. [§]
va-ya-vo-u kol zik-nei yis-ra-el va-yi-s-u ha-ko-ha-nim et-ha-a-ron
This verse describes the elders of Israel and the priests carrying the Ark. 'Va-ya-vo-u' means 'and they came'. 'Kol' means 'all'. 'Zik-nei' means 'elders'. 'Yis-ra-el' is the name Israel. 'Va-yi-s-u' means 'and they carried'. 'Ha-ko-ha-nim' means 'the priests'. 'Et-ha-a-ron' means 'the Ark'.
[1KI.8.4] And they carried up the ark of Yahveh and the tent of meeting and all the holy vessels that were in the tent, and the priests and the Levites carried them up. [§]
vayya'alu et-aron Yahveh ve'et-ohel mo'ed ve'et-kol-klei haqodesh asher ba'ohel vayya'alu otam hakohanim veliviyim.
This verse describes the Levites and priests carrying the Ark of Yahveh, the tent of meeting, and all the holy vessels that were in the tent. 'Vayya'alu' means 'and they brought up/carried'. 'Aron' means 'ark'. 'Yahveh' is the proper name of God. 'Ohel mo'ed' is 'tent of meeting'. 'Klei haqodesh' means 'holy vessels'. 'Hakohanim' is 'the priests'. 'Haliviyim' is 'the Levites'.
[1KI.8.5] And King Solomon and all the assembly of Israel who were gathered to him, with him before the Ark, offered sacrifices of sheep and cattle, which could not be counted nor measured because of their abundance. [§]
vehammelech shlomo vechol adat Yisrael hannoa'dim alav ito lifnei ha'aron mezabchim tzoan ubakar asher lo yisapru velo yimanu merov.
This verse describes King Solomon and the entire assembly of Israel who were gathered before the Ark. They offered sacrifices of sheep and cattle in such great numbers that they could not be counted or measured.
[1KI.8.6] And the priests brought the Ark of the covenant of Yahveh to its place, to the inner sanctuary of the house, to the most holy place, under the wings of the cherubim. [§]
va\-ya\-vee\-oo ha\-koh\-neem et\-ah\-ron be\-reet\-yeh\-ho\-vah el\-me\-ko\-moh el\-deh\-beer ha\-bah\-yeet el\-ko\-desh ha\-ko\-dash\-eem el\-ta\-chat kna\-fay ha\-khroo\-veem
This verse describes the priests bringing the Ark of the Covenant to its place, within the innermost sanctuary of the temple, under the wings of the cherubim. Let's break down the names of God as they appear: 'Yehovah' is the proper name of God, which we translate as 'Yahveh'. The verse references 'Brit Yehovah', which is translated as 'the covenant of Yahveh'.
[1KI.8.7] For the cherubim were spreading wings to the place of the ark, and the cherubim settled upon the ark and upon its carrying poles from above. [§]
ki ha-keruvim poresim knafayim el-mekom ha-aron vayassoku ha-keruvim al-ha-aron ve-al-badav milma'ela.
This verse describes the cherubim (winged creatures) spreading their wings over the place of the ark and settling upon the ark and its carrying poles from above. "ki" means "for" or "because". "ha" is the definite article "the". "keruvim" is cherubim. "poresim" means "spreading". "knafayim" means "wings". "el" means "to". "mekom" means "place". "aron" means "ark". "vayassoku" means "and they settled". "al" means "upon". "badav" means "its carrying poles". "milma'ela" means "from above".
[1KI.8.8] And the lengths of the cherubim were extended, and the heads of the cherubim were seen from the holy place over the face of the ark, and they were not seen outside. And they were there until this day. [§]
Va-ya-ar-ee-khoo ha-ba-deem, va-ye-ra-oo ra-shei ha-ba-deem min-ha-ko-desh al-p'nei ha-d'veer, ve-lo ye-ra-oo ha-hoo-tsah, va-yee-hyoo sham ad ha-yom ha-zeh.
This verse describes the cherubim (the 'ba-deem') in the Holy of Holies. It states that the lengths of the cherubim were extended, and their heads were visible from the holy place over the ark of the covenant (the 'd'veer'). They were not visible from the outside, and they remained there until the present day.
[1KI.8.9] There was not in the Ark, only the two tablets of stone which Moses placed there in Horeb, which Yahveh cut with the children of Israel in their going out of the land of Egypt. [§]
Ain baaroon rak shnei luchoot ha'avanim asher hinich sham Moshe bechorev asher karat Yahveh im-bnei Yisrael betze'atam me'eretz Mitzrayim.
This verse describes what was inside the Ark. "Ain baaroon" means "there was not in the Ark". "Rak" means "only". "Shnei luchoot ha'avanim" refers to "two tablets of stone". "Asher hinich sham Moshe" means "which Moses placed there". "Bechorev" is "in Horeb". "Asher karat Yahveh" means "which Yahveh cut". "Im-bnei Yisrael" means "with the children of Israel". "Betze'atam me'eretz Mitzrayim" means "in their going out of the land of Egypt".
[1KI.8.10] And it happened, at the exit of the priests from the holy place, and the cloud filled the house of Yahveh. [§]
va-yhi be-tse’at ha-kohenim min-ha-kodesh ve-he’anan male et-beit Yahveh
This verse describes the priests exiting the holy place, and the cloud filling the house of Yahveh. ‘Va-yhi’ indicates a past event taking place. ‘Be-tse’at’ means ‘at the exit of’. ‘Ha-kohenim’ refers to ‘the priests’. ‘Min-ha-kodesh’ means ‘from the holy place’. ‘Ve-he’anan’ means ‘and the cloud’. ‘Male’ means ‘filled’. ‘Et-beit’ means ‘the house of’. ‘Yahveh’ is the proper name of God.
[1KI.8.11] And the priests were unable to stand to serve before the cloud, because the glory of Yahveh filled the house of Yahveh. [§]
v'lo yach'lu hakohanim la'amod l'sharet mip'nei ha'anan ki male k'vod-Yahveh et-beit Yahveh.
This verse describes a situation where the priests could not perform their duties because the glory of Yahveh filled the house of Yahveh. 'V'lo yach'lu' means 'and could not.' 'Hakohanim' is 'the priests.' 'La'amod' means 'to stand.' 'L'sharet' means 'to serve.' 'Mip'nei ha'anan' means 'before the cloud.' 'Ki male' means 'because filled.' 'K'vod-Yahveh' means 'the glory of Yahveh.' 'Et-beit Yahveh' means 'the house of Yahveh.'
[1KI.8.12] Then Solomon said, "Yahveh said He would dwell in the darkness." [§]
Az amar shlomo, Yahveh amar lishkon ba'arafel.
This verse comes from 1 Kings 8:12. 'Az' means 'then'. 'Amar' means 'said'. 'Shlomo' is the name 'Solomon'. 'Yahveh' is the proper name of God. 'Lishkon' means 'to dwell'. 'Ba'arafel' means 'in the darkness' or 'in the mist'. The verse describes Solomon acknowledging that God said He would dwell in the darkness.
[1KI.8.13] I have built a house of exaltation for you, a place for your dwelling forever. [§]
ba-noh ba-nee-tee beit zebul la-ch ma-chon le-shiv-te-cha o-la-meem
This verse contains several key terms. 'Banoh' means 'I have built'. 'Baniti' also means 'I have built', but is a different tense. 'Beit' means 'house'. 'Zebul' means 'exalted'. 'Lach' means 'for you'. 'Machon' means 'a place'. 'Le-shivtecha' means 'for your dwelling'. 'Olamim' means 'forever'. Considering the context, it is likely a poetic expression where 'the Gods' are being addressed.
[1KI.8.14] The king turned his face and blessed all the assembly of Israel, and all the assembly of Israel stood. [§]
va-yas-sev ha-me-lech et-pa-nav va-ye-va-rech et kol-ke-hal yis-ra-el ve-kol-ke-hal yis-ra-el o-med.
This verse describes the king turning his face and blessing the entire assembly of Israel, and then the entire assembly of Israel standing.
[1KI.8.15] And he said, "Blessed be Yahveh, the Gods of Israel, who spoke with his mouth through David, my father, and by his hand he fulfilled to say." [§]
vayomer baruch Yahveh Elohim yisrael asher diber befeo et david avi uveyado mile leemor
This verse consists of several parts. 'Vayomer' means 'and he said'. 'Baruch' means 'blessed'. 'Yahveh Elohim yisrael' is 'Yahveh, the Gods of Israel'. 'Asher' means 'that' or 'which'. 'Diber befeo' means 'spoke with his mouth'. 'Et david avi' means 'David, my father'. 'Uveyado mile leemor' means 'and by his hand he fulfilled to say'. The verse is a declaration of blessing upon Yahveh, the Gods of Israel, because of the promise spoken through David, the speaker's father.
[1KI.8.16] From the day that I brought my people Israel out of Egypt, I have not chosen a city from all the tribes of Israel to build a house for my name to be there. Instead, I chose David to be over my people Israel. [§]
Min-hayom asher hotzeti et-ami et-yisrael mimitzrayim, lo-bacharti beir mikol shivtei yisrael livnot bayit lihiyot shmi sham, va’evchar bedavid lihiyot al-ami yisrael.
This verse discusses a decision regarding where a house, or temple, would be built for Yahveh’s name. It states that from the day Yahveh brought the people of Israel out of Egypt, Yahveh did not choose a city from among all the tribes of Israel to build a house for Yahveh’s name to dwell. Instead, Yahveh chose David to be over the people of Israel.
[1KI.8.17] And it was with the heart of David my father to build a house for the name of Yahveh, the Gods of Israel. [§]
Va-yhi im-levav David avi livnot bayit leshem Yahveh Elohei Yisrael.
This verse describes David’s desire to build a house for the name of Yahveh, the God of Israel. ‘Va-yhi’ means ‘and it was’. ‘Im-levav’ means ‘with the heart of’. ‘Avi’ means ‘my father’. ‘Livnot’ means ‘to build’. ‘Bayit’ means ‘house’. ‘Leshem’ means ‘for the name of’. ‘Yahveh’ is the personal name of God. ‘Elohei’ means ‘God of’. ‘Yisrael’ is Israel.
[1KI.8.18] And Yahveh said to David, my father, because it was with your heart to build a house for my name, you did well, for it was with your heart. [§]
Va-yo-mer Yahveh el-David avi ya'an asher hayah im-levav'cha livnot bayit lishmi hetivota ki hayah im-levav'cha.
This verse recounts Yahveh speaking to David. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'David' is a proper name. 'Avi' is 'father'. 'Ya'an' means 'because'. 'Asher' means 'that'. 'Hayah' means 'was'. 'Im-levav'cha' means 'with your heart'. 'Livnot' means 'to build'. 'Bayit' means 'house'. 'Lishmi' means 'for my name'. 'Hetivota' means 'you did well'. 'Ki' means 'for, indeed'.
[1KI.8.19] Only you will not build the house, but your son, the one coming out from your loins, he will build the house for my name. [§]
rak atta lo tivne habayit ki im bincha hayotze mechalatsecha hu yivne habayit lishmi.
This verse contains several key words. "rak" means 'only'. "atta" means 'you'. "lo" is a negative particle meaning 'not'. "tivne" means 'you will build'. "habayit" means 'the house'. "ki im" is a construction meaning 'but', 'except', or 'only'. "bincha" means 'your son'. "hayotze" means 'the one coming out'. "mechalatsecha" means 'from your loins'. "hu" means 'he'. "lishmi" means 'for my name'.
[1KI.8.20] And Yahveh raised up his word that he spoke, and I arose in place of David my father, and I sat upon the throne of Israel as Yahveh had spoken. And I built the house for the name of Yahveh, the God of Israel. [§]
va-ya-kem Yahveh et-de-va-ro asher di-ber va-a-kum ta-chat David avi va-e-shev al-kis-sei Yis-ra-el ka-asher di-ber Yahveh va-ev-neh ha-bayit le-shem Yahveh Elohei Yis-ra-el.
This verse recounts a king fulfilling a promise made by Yahveh. It details how Yahveh raised up the king’s word, meaning fulfilled his promise, and how the king succeeded David his father and sat on the throne of Israel as Yahveh had spoken. The king then built a house for the name of Yahveh, the God of Israel.
[1KI.8.21] And I set there a place for the Ark, where is the covenant of Yahveh, which He made with our ancestors in bringing them out of the land of Egypt. [§]
va-o-seem sham makom la-aron asher sham brit Yahveh asher karet im-avoteinu behotzi-o otam me-eretz mitzrayim.
This verse describes the placement of the Ark and references the covenant God made with the ancestors upon bringing them out of Egypt. "Va-o-seem" means 'and I set'. "Makom" means 'place'. "La-aron" means 'for the Ark'. "Asher" means 'which' or 'that'. "Brit" means 'covenant'. "Yahveh" is the proper name of God. "Karet" means 'He made' (a covenant). "Im-avoteinu" means 'with our ancestors'. "Behotzi-o" means 'in bringing them out'. "Otam" means 'them'. "Me-eretz mitzrayim" means 'from the land of Egypt'.
[1KI.8.22] And Solomon stood before the altar of Yahveh facing all the assembly of Israel, and he stretched out his hands toward the heavens. [§]
vayya'mod shlomoh lifnei mizbeach yahveh neged kol-qahal yisrael vayipros kapav hashamayim
This verse describes Solomon standing before the altar of Yahveh, facing the entire assembly of Israel, and then stretching his hands toward the heavens. "Vayya'mod" means "and stood". "Shlomoh" is Solomon. "Lifnei" means "before". "Mizbeach" means "altar". "Yahveh" is the proper name of God. "Neged" means "opposite" or "facing". "Kol-qahal" means "all the assembly". "Yisrael" is Israel. "Vayipros" means "and he stretched out". "Kapav" means "his hands". "Hashamayim" means "the heavens".
[1KI.8.23] And Yahveh, the God of Israel, said, "There is none like the Gods in the heavens above and on the earth below, keeping the covenant and showing kindness to your servants who walk before the Gods with all their heart." [§]
Va'yomar Yahveh Elohei Yisrael ein kamoch Elohim bashamayim mima'al ve'al ha'aretz mitachat shomer habrit vehachesed la'avadecha haholchim lefaneycha bechol libam.
This verse is a declaration by Yahveh, the God of Israel. It states there is none like the Gods in the heavens above and on the earth below, who keeps the covenant and kindness to those servants who walk before them with all their heart.
[1KI.8.24] Which you kept to your servant David, my father, what you spoke to him, and you spoke with your mouth and with your hand you fulfilled like this day. [§]
asher shamarta le'avdecha David avi et asher dibarta lo vatedaber be'fich uveyadecha mile'ta kayom hazeh.
This verse describes a promise kept to David, the speaker's father. 'asher' means 'which' or 'that'. 'shamarta' means 'you kept'. 'le'avdecha' means 'to your servant'. 'David' is a proper noun, the name of a person. 'avi' means 'my father'. 'et' is a grammatical particle indicating a direct object. 'dibarta' means 'you spoke'. 'lo' means 'to him'. 'vatedaber' means 'and you spoke'. 'be'fich' means 'with your mouth'. 'uveyadecha' means 'and with your hand'. 'mile'ta' means 'you fulfilled'. 'kayom' means 'like the day'. 'hazeh' means 'this'.
[1KI.8.25] And now, Yahveh, the Gods of Israel, keep for your servant David, my father, that which you spoke to him, saying, "No man will be cut off from before you, sitting on the throne of Israel, but only if your sons keep their way to walk before me, as you walked before me." [§]
ve'atah YHVH elohey Yisrael shmor le'avdek David avi et asher dibarta lo le'emor lo yikaret lecha ish milfanai yoshev al kise Yisrael rak im yishmeru banecha et darkam lalechet lifanai ka'asher halachta lifanai.
This verse is a prayer requesting Yahveh, the God of Israel, to uphold a covenant promise made to David. The promise is that a descendant of David will always sit on the throne of Israel, but this is conditional on David’s descendants following Yahveh’s ways as David himself did. 'Ve'atah' means 'and now'. 'Elohey' is the plural 'the Gods', but is used as an epithet for Yahveh. 'Avdek' means 'my servant'. 'Avi' means 'my father'. 'Et' is a grammatical marker. 'Lo yikaret' means 'will not be cut off'. 'Milfanai' means 'before me'. 'Kise' means 'throne'. 'Banecha' means 'your sons'. 'Darkam' means 'their way'. 'Lalechet' means 'to walk'. 'Lifanai' means 'before me'. 'Ka'asher' means 'as'.
[1KI.8.26] And now, the Gods of Israel, may your word be confirmed, which you spoke to your servant David, my father. [§]
ve'atah elohei yisra'el ye'amen na devar'cha asher dibarta le'avdecha david avi.
This verse is a request for confirmation of God's promise to David. 've'atah' means 'and now'. 'elohei yisra'el' means 'Gods of Israel'. 'ye'amen na' means 'may it be confirmed'. 'devar'cha' means 'your word'. 'asher' means 'which'. 'dibarta' means 'you spoke'. 'le'avdecha' means 'to your servant'. 'david' is the name David. 'avi' means 'my father'.
[1KI.8.27] Indeed, do the Gods dwell on the earth? Behold, the heavens and the heavens of heavens cannot contain you, nor can this house which I have built. [§]
ki ha'um'nam yeshev Elohim al-ha'aretz hine ha'shamayim u'sh'mei ha'shamayim lo yechalkecha af ki-ha'bayit hazeh asher baniti.
This verse asks if the Gods truly dwell on the earth. It then states that even the heavens and the heavens of heavens cannot contain you, and further asserts that even this house I have built cannot contain you. The verse is speaking to God and acknowledging God’s immensity.
[1KI.8.28] And you will turn to the prayer of your servant and to his supplication, Yahveh, my Gods, to listen to the shout and to the prayer which your servant prays before you today. [§]
u-pa-nee-ta el-teh-fee-laht ahv-deh-kah ve-el teh-hee-na-toh Yeh-veh Eh-loh-hai leesh-mo-ah el ha-ree-nah ve-el ha-teh-fee-lah ah-shehr ahv-deh-kah meet-pah-leh-l leh-pah-neh-kah hah-yohm.
This verse is a prayer asking Yahveh, the Gods, to listen to the plea and prayer of the speaker. 'U-pa-nee-ta' signifies turning towards or attending to. 'Teh-fee-laht' refers to prayer and 'teh-hee-na-toh' to supplication. 'Yeh-veh' is the proper name of the God of Israel. 'Eh-loh-hai' is 'my Gods'. 'Ha-ree-nah' and 'ha-teh-fee-lah' refer to the shout and the prayer respectively. 'Ah-shehr ahv-deh-kah meet-pah-leh-l leh-pah-neh-kah hah-yohm' means 'which my servant prays before you today'.
[1KI.8.29] Let your eyes be open towards this house, night and day, towards the place where God has said God’s name will be, to hear the prayer that your servant will pray towards this place. [§]
lih'yot 'eynecha p'tuchot el-habayit hazeh laylah v'yom el-hamakom asher amarta yihyeh sh'mi sham lishmo'a el-hat'filah asher yitpalel avdecha el-hamakom hazeh.
This verse instructs someone to keep their eyes open towards a specific house, both night and day, towards the place where God has said God's name will be. The purpose is to listen for the prayer that the servant will pray towards that place.
[1KI.8.30] And you shall hear the supplication of your servant and your people Israel, who will pray toward this place. And you will listen from the place of your dwelling, from the heavens, and you shall hear and forgive. [§]
veshamata el techinat avdecha ve’amcha Yisrael asher yitpalelu el hamakom hazeh ve’atah tishma el mekom shivtecha el hashamayim veshamata vesalachta.
This verse is a plea for God to hear the prayers of His servant and His people Israel when they pray towards a specific place. It requests that God listen from His dwelling place in the heavens and grant forgiveness. 'Techinah' denotes supplication. 'Mekom shivtecha' refers to the place of God’s dwelling, or seat. 'Hamakom hazeh' refers to ‘this place’ - the Temple.
[1KI.8.31] Regarding what a man sins against his fellow, and carries an oath concerning it, to confirm it, and the oath comes before your altar in this house. [§]
eth asher yechta ish lere'ehu venasha bo alah lehaaloto uva alah lifnei mizbachach babayit hazeh.
This verse describes a situation where one person sins against another and takes an oath to confirm their guilt. The oath is then brought before the altar in the temple. Let's break down the terms: 'eth' is a particle indicating a direct object. 'asher' means 'which'. 'yechta' is 'he sins'. 'ish' is 'man'. 'lere'ehu' is 'to his fellow'. 'venasha' is 'and he carries'. 'bo' is 'in it' or 'on it'. 'alah' is an oath. 'lehaaloto' is 'to cause it to come about' or 'to swear it'. 'uva' is 'and it comes'. 'lifnei' is 'before'. 'mizbachach' is 'your altar'. 'babayit' is 'in the house'. 'hazeh' is 'this'.
[1KI.8.32] And you will hear the heavens and you will do, and you will judge your servants to condemn the wicked one, to give his way upon his head, and to declare the righteous one righteous, to give to him according to his righteousness. [§]
ve-ata | tish-ma ha-sha-mai-yim ve-a-sita ve-sha-fat-ta et-avadecha le-har-shi-a ra-sha l-tet dar-kho be-ro-sho u-le-hatz-dik tza-dik l-tet lo ke-tzid-ka-to.
This verse contains a direct address to Yahveh, requesting action. 've-ata' means 'and you'. 'tish-ma' means 'you will hear'. 'ha-sha-mai-yim' means 'the heavens'. 've-a-sita' means 'and you will do'. 've-sha-fat-ta' means 'and you will judge'. 'et-avadecha' means 'your servants'. 'le-har-shi-a' means 'to condemn'. 'ra-sha' means 'the wicked one'. 'l-tet' means 'to give'. 'dar-kho' means 'his way'. 'be-ro-sho' means 'on his head'. 'u-le-hatz-dik' means 'and to declare righteous'. 'tza-dik' means 'the righteous one'. 'l-tet lo' means 'to give to him'. 'ke-tzid-ka-to' means 'according to his righteousness'.
[1KI.8.33] When your people Israel are struck before an enemy because they sin against you, and they return to you and confess your name and pray and plead with you in this house, [§]
bəhinnāgēf ʿamməḵāʾ yisrāʾēl lip̄ənē ʾōyēb ʾăšer yeḥeṭʾū-lāḵ wəšābū ʾēleyḵā wəhōdū ʾet-šəmeḵā wəhitpałłəw wəhitḥannənū ʾēleyḵā babayit hazzeh.
This verse describes a scenario where the people of Israel are defeated by an enemy because of their sin against God. It then describes their turning back to God in repentance, confessing His name, praying, and pleading with Him within the Temple.
[1KI.8.34] And you will hear the heavens and you will forgive for the sin of your people Israel, and you will return them to the land which you gave to their fathers. [§]
ve'atah tishma hashamayim vesalach'ta lechatat am'cha yisrael vahashivotam el-ha'adama asher natata la'avotam.
This verse contains several key terms. 've'atah' means 'and you'. 'tishma' is 'you will hear'. 'hashamayim' means 'the heavens'. 'vesalach'ta' is 'and you will forgive'. 'lechatat' means 'for the sin'. 'am'cha' is 'your people'. 'yisrael' is 'Israel'. 'vahashivotam' means 'and you will return them'. 'el-ha'adama' means 'to the land'. 'asher' means 'which'. 'natata' means 'you gave'. 'la'avotam' means 'to their fathers'.
[1KI.8.35] If the heavens are closed and there is no rain because they have sinned against you, and they pray toward this place and confess your name, and turn from their sins, then you will answer them. [§]
bəhēʿāṣēr shāmayim vələʾ-yihyeh mātār ki yecheṭʾū-lāḵ vəhitpaləlu ʾel-hammāqōm hazzeh vəhōdū ʾet-shəməḵā ʾumēchaṭʾātām yəshūbūn ki taʿanēm.
This verse describes a situation where the heavens withhold rain as a consequence of the people's sin. It details that they will then turn to a specific place, confess their sins to God, and request forgiveness. God will answer their prayer and provide relief.
[1KI.8.36] And you, Yahveh, will hear the heavens and forgive the sin of your servants and your people Israel, because you direct the good way that they walk in, and you will give rain upon your land which you gave to your people as an inheritance. [§]
ve-atah | tishma hashamayim ve-salachtah le-chatat avadecha ve-amcha Yisrael ki toreem et-ha-derech ha-tovah asher yelchu-bah ve-natatah matar al-artzechah asher-natatah le-amcha le-nachalah.
This verse is a plea for forgiveness and continued blessing. It addresses Yahveh directly, asking for forgiveness of the sins of the servants and people of Israel. The request is coupled with acknowledging Yahveh’s guidance and the provision of rain upon the land given as an inheritance to the people.
[1KI.8.37] Hunger will be in the land, and plague will be, and blasting of the greenness, locust and destruction will be. Because He has formed an enemy for him in the land of his cities, every sore and every sickness. [§]
ra'av ki-yihiyeh ba'arets dever ki-yihiyeh shiddafon yerakon arbeh chasil ki-yihiyeh ki-yatzar-lo oyevo be'eretz sh'arayv kol-nega kol-machalah
This verse describes a series of calamities that will befall the land. 'Ra'av' means hunger, 'ba'arets' means in the land, 'dever' means plague, 'shiddafon' refers to blasting/mildew, 'yerakon' means greenness/verdure, 'arbeh' is locust, 'chasil' means destruction, 'yatzar-lo' means He has formed for him/against him, 'oyevo' means enemy, 'be'eretz sh'arayv' means in the land of his gates, 'kol-nega' means every sore, and 'kol-machalah' means every sickness.
[1KI.8.38] Every prayer, every supplication, which will be for every person, for all your people Israel, such that they know a man’s affliction of heart, and he spreads his hands toward this house. [§]
kal-tefillah kal-tehinah asher tihyeh lekhal-haadam lekhol amkha Yisrael asher yed’un ish negah levavo ufaras kapav el-habayit hazeh.
This verse discusses every prayer and supplication that anyone might have, for all people and for all your people Israel, such that they know a man’s affliction of heart and spreads his hands toward this house.
[1KI.8.39] And you, Yahveh, will hear from the heavens, the place of your dwelling, and you will forgive, and do, and give to each person according to all of their ways, as you know the heart of each one. For you alone know the heart of all the children of humanity. [§]
ve-atah tishma hashamayim mekon shivtecha vesalachata ve'asita venatata laish kechol derachav asher tedah et levavo ki-atah yadata levadcha et lev kol benei haadam.
This verse speaks of God hearing from the heavens, His place of dwelling, and forgiving, doing, and giving to each person according to their ways, knowing the heart of each one. The verse emphasizes God's unique knowledge of the hearts of all humanity.
[1KI.8.40] In order that they may fear you all the days that they live upon the face of the earth, which you gave to our fathers. [§]
le-ma'an yira'u-kha kol-ha-ya-mim asher-hem khayim al-p'nei ha-a-da-mah asher na-ta-ta la-a-vo-tei-nu.
This verse consists of several parts. 'le-ma'an' means 'in order that'. 'yira'u-kha' means 'they may fear you'. 'kol-ha-ya-mim' means 'all the days'. 'asher-hem khayim' means 'that they live'. 'al-p'nei ha-a-da-mah' means 'upon the face of the earth'. 'asher na-ta-ta' means 'that you gave'. 'la-a-vo-tei-nu' means 'to our fathers'. The verse as a whole expresses the purpose of God’s actions: so that people will fear Him throughout their lives on Earth, which He gave to their ancestors.
[1KI.8.41] And also, God, the foreigner who is not of your people, Israel, is he, and he comes from a distant land for the sake of your name. [§]
ve-gam el-ha-nachri asher lo-me-amcha Yisrael hu u-va me-eretz rechokah le-ma'an shemech.
This verse refers to a foreigner who is not of the people of Israel, but comes from a distant land for the sake of God’s name. ‘El’ means ‘God’. ‘Ha-nachri’ means ‘the foreigner’. ‘Amcha’ means ‘your people’. ‘Yisrael’ is a name, ‘Israel’. ‘Hu’ is ‘he/it’. ‘Eretz’ means ‘land’. ‘Rechokah’ means ‘distant’. ‘Le-ma’an’ means ‘for the sake of’. ‘Shemech’ means ‘your name’.
[1KI.8.42] Because they hear of your great name and of your strong hand and of your outstretched arm, and they come and pray towards this house. [§]
kee yishmaoon et-shimkha ha-gadol ve-et-yadkha ha-chazakah oo-zroakha ha-netuyah oo-vah oo-hitpallel el-ha-bayit ha-zeh
This verse describes people hearing about God’s great name, strong hand, and outstretched arm, and then coming to pray towards the temple. ‘Shimkha’ means ‘your name’, ‘yadkha’ means ‘your hand’, and ‘zroakha’ means ‘your arm’. ‘Ha-bayit ha-zeh’ means ‘this house’ or ‘this temple’.
[1KI.8.43] You will hear the heavens, the place of your dwelling, and you will do according to all that the foreigner calls to you, in order that all peoples of the earth may know your name, to fear you as your people Israel does, and to know that your name is proclaimed upon this house that I have built. [§]
atah tishma hashamayim mekon shivtecha ve'asita k'chol asher yikra eleicha hanachri l'ma'an yed'un kol ammei ha'aretz et shmech l'yirah otcha k'amcha Yisrael v'lada'at ki shimcha nikra al habayit hazeh asher baniti.
This verse details a request for God to hear from heaven, His dwelling place, and to act according to the requests of a foreigner. The purpose is for all peoples of the earth to know God’s name, to fear Him as Israel does, and to understand that His name is proclaimed upon the temple that has been built. 'Ata' means 'you', 'tishma' means 'you will hear', 'hashamayim' means 'the heavens', 'mekon' means 'place', 'shivtecha' means 'your dwelling', 've'asita' means 'and you will do', 'k'chol' means 'all', 'asher' means 'that', 'yikra' means 'he will call', 'eleicha' means 'to you', 'hanachri' means 'the foreigner', 'l'ma'an' means 'in order that', 'yed'un' means 'they will know', 'kol' means 'all', 'ammei' means 'peoples', 'ha'aretz' means 'the earth', 'et' is a particle, 'shmech' means 'your name', 'l'yirah' means 'to fear', 'otcha' means 'you', 'k'amcha' means 'as your people', 'Yisrael' is the name Israel, 'v'lada'at' means 'and to know', 'ki' means 'that', 'shimcha' means 'your name', 'nikra' means 'is called', 'al' means 'upon', 'habayit' means 'the house', 'hazeh' means 'this', 'asher' means 'that', 'baniti' means 'I have built'.
[1KI.8.44] When your people go to war against their enemy, on the path you send them, and they pray to Yahveh, pray towards the city you have chosen, and the house I built for your name. [§]
kee-yay-tseh ah-mah-kah lah-mil-ha-mah al-oy-vah-vo bah-deh-rekh ah-sher tee-shlah-hem veh-heet-pah-leh-loo el-yah-veh deh-rekh hah-eer ah-sher bah-har-tah bah-hoo veh-hah-bah-yeet ah-sher-bah-nee lee-sheh-meh-kah.
This verse describes the people going to war and praying to Yahveh. They are instructed to pray facing the city Yahveh chose and the house built for Yahveh’s name. The verse uses 'Yahveh' as the proper name of God, 'amah' as 'your people,' and refers to the direction of prayer towards a chosen city and temple.
[1KI.8.45] And the heavens heard their prayer and their supplication, and you will do their judgement. [§]
v'shamata hashamayim et-tfilatam v'et-techinatam v'asita mishpatam.
This verse consists of several parts. 'v'shamata' means 'and heard'. 'hashamayim' means 'the heavens'. 'et-tfilatam' means 'their prayer'. 'v'et-techinatam' means 'and their supplication'. 'v'asita' means 'and you will do'. 'mishpatam' means 'their judgement'. The verse describes the heavens hearing a prayer and supplication and then justice being done.
[1KI.8.46] For they will sin against you, because there is no person who does not sin. And you will be angry with them and give them into the hands of their enemy, and their captors will return them to the land of the enemy, distant or near. [§]
ki yechetu-lach ki ein adam asher lo-yecheta ve-anaf-ta bam u-netata-m lifnei oyev ve-shavum shoveyhem el-eretz ha-oyev rechokah o kerovah.
This verse describes a scenario where people sin against God. The text states that all people sin, and as a result, God will become angry and deliver them into the hands of their enemies. These enemies will take them captive to a distant or nearby land. 'ki' means 'for' or 'because'. 'yechetu' means 'they will sin'. 'lach' means 'to you'. 'ein' means 'there is not'. 'adam' means 'man' or 'person'. 'asher' is a relative pronoun 'who' or 'which'. 'lo-yecheta' means 'does not sin'. 've-anaf-ta' means 'and you will be angry'. 'bam' means 'with them'. 'u-netata-m' means 'and you will give them'. 'lifnei' means 'before'. 'oyev' means 'enemy'. 've-shavum' means 'and they will return'. 'shoveyhem' means 'their captors'. 'el-eretz' means 'to the land of'. 'ha-oyev' means 'the enemy'. 'rechokah' means 'distant'. 'o' means 'or'. 'kerovah' means 'near'.
[1KI.8.47] And they will turn their hearts towards God in the land where they were captured there, and they will return and plead with you in the land of those who hold them captive, saying, “We have sinned and acted perversely, we have done evil.” [§]
vehishivu el libam ba’aretz asher nishbu sham veshavu vehitchan’nu eilecha be’eretz shoveihem le’emor chatanu vehe’avinu rashanu.
This verse describes a people who, while in captivity, will turn their hearts towards God and plead with Him. ‘Vehishivu’ means ‘and they will return’ or ‘and they will turn’. ‘El libam’ means ‘to their heart’ or ‘towards their heart’. ‘Ba’aretz asher nishbu sham’ means ‘in the land where they were captured there’. ‘Veshavu’ means ‘and they will return’. ‘Vehitchan’nu eilecha’ means ‘and they will plead with you’. ‘Be’eretz shoveihem’ means ‘in the land of those who hold them captive’. ‘Le’emor’ means ‘to say’ or ‘saying’. ‘Chatanu’ means ‘we have sinned’. ‘Vehe’avinu’ means ‘and we have acted perversely’. ‘Rashanu’ means ‘we have done evil’.
[1KI.8.48] And they will return to God with all their heart and with all their soul in the land of their enemies, where they were taken captive, and they will pray to God towards the way of their land which God gave to their ancestors, the city which God chose, and the house which I built for God’s name. [§]
veshabu eleicha bekhal-levavam uvekhal-nafsham be'eretz oyveihem asher shavu otam vehitpalelu eleicha derech artzam asher natata la'avotam ha'ir asher bacharta vehabayit asher baniti lishmechah.
This verse describes a future return of the people to God, even while in enemy territory. They will turn to God with all their heart and soul and pray towards the land given to their ancestors, specifically towards the city God chose and the house God built for God’s name.
[1KI.8.49] And you shall hear the heavens, the place of your dwelling, their prayer and their supplication, and you shall do their justice. [§]
v'shamata hashamayim m'khon shivt'kha, et-t'filatam v'et-t'chinatam v'asita mishpatam.
This verse instructs someone to hear the heavens, which is understood as a location where someone resides, and to attend to the prayers and supplications from there, and to execute justice.
[1KI.8.50] And you will forgive your people who have sinned against you, and for all of their transgressions which they have transgressed against you, and you will give them to compassion before their captors, and may they show compassion. [§]
ve-sa-lach-ta le-am-cha asher cha-te-u-lach u-le-chol-pish-ei-hem asher pa-sh’u-vach ve-ne-ta-tam le-rach-a-mim lif-nei sho-vei-hem ve-rich-a-mum.
This verse is a plea for forgiveness and compassion. It addresses God, asking for forgiveness for the people’s sins and for God to grant them mercy in the eyes of their captors, and that the captors will show mercy as well. Let’s break down the names of God used. The first instance of 'l'cha' refers to 'to you'. The second 'vach' is also 'to you'.
[1KI.8.51] For your people and your inheritance, they are, that you brought out from Egypt from within the furnace of iron. [§]
ki-am-kha ve-nach-hala-tekha heim asher hotze-ta mi-mitz-raim mi-tokh kur ha-bar-zel.
This verse describes God’s relationship to the Israelites. 'ki' means 'for' or 'because'. 'am-kha' means 'your people'. 've-nach-hala-tekha' means 'and your inheritance'. 'heim' means 'they'. 'asher' means 'that' or 'who'. 'hotze-ta' means 'you brought out'. 'mi-mitz-raim' means 'from Egypt'. 'mi-tokh' means 'from within'. 'kur ha-bar-zel' means 'the furnace of iron'.
[1KI.8.52] May your eyes be open to the supplication of your servant, and to the supplication of your people Israel, to hear them in all their calling to you. [§]
lih'yot einecha p'tuchot el t'chinat avd'cha v'el t'chinat am'cha Yisrael lishmo'a alehem b'chol kara'am elecha.
This verse is a request for Yahveh to be attentive to prayer. "einecha" means 'your eyes', used figuratively for attention. "p'tuchot" means 'open'. "t'chinat" means 'supplication/prayer'. "avd'cha" means 'your servant'. "am'cha" means 'your people'. "Yisrael" is the name of the people. "lishmo'a alehem" means 'to hear them'. "b'chol kara'am elecha" means 'in all their calling to you'.
[1KI.8.53] For you have set them apart for yourself as a possession from all peoples of the land, as you spoke through the hand of Moses your servant, in bringing out our fathers from Egypt, my Lord Yahveh. [§]
ki-a-ta ah-hiv-dal-tam le-cha le-na-cha-lah mi-kol a-mei ha-ah-retz ka-a-sher di-bar-ta be-yad mosheh av-de-cha be-ho-tzi-a-cha et-a-vo-tei-nu mi-mitz-rai-im a-do-nai ye-ho-veh.
This verse begins with 'ki' meaning 'for' or 'because'. 'Ata' is 'you'. 'Hivdalta' means 'you have set apart'. 'Lecha' means 'for you'. 'Lenachalah' means 'as a possession'. 'Mikol' means 'from all'. 'Amei ha-aretz' means 'peoples of the land'. 'Ka-asher' means 'as'. 'Dibarta' means 'you spoke'. 'Be-yad' means 'by the hand of'. 'Mosheh avdecha' means 'Moses your servant'. 'Be-hotziacha' means 'in bringing you out'. 'Et-avoteinu' means 'our fathers'. 'Mi-mitzraiim' means 'from Egypt'. 'Adonai' is 'my Lord'. 'Yehovah' is 'Yahveh'. The verse explains that God set apart the Israelites as His possession from all peoples, just as He spoke through Moses when He brought their ancestors out of Egypt.
[1KI.8.54] And it happened, when Solomon had finished praying to Yahveh, this entire prayer and supplication, he rose from before the altar of Yahveh, kneeling upon his knees, and his hands were outstretched to the heavens. [§]
Va-yhi ke-kalot shlomo le-hit-pal-el el-Yahveh et kol-ha-tefillah ve-ha-techinnah ha-zot kam milifnei mizbeach Yahveh michro'a al-birchayav ve-chappav perusot ha-shamayim.
This verse describes Solomon finishing his prayer to Yahveh. It details his posture – kneeling before the altar of Yahveh with hands outstretched to the heavens. 'Va-yhi' means 'and it happened'. 'Ke-kalot' means 'when finished'. 'Le-hit-pal-el' means 'to pray'. 'Et' is a particle used to indicate the direct object. 'Ha-tefillah ve-ha-techinnah' means 'the prayer and the supplication'. 'Ha-zot' means 'this'. 'Kam' means 'he rose'. 'Milifnei' means 'from before'. 'Mizbeach' means 'altar'. 'Michro'a' means 'kneeling'. 'Al-birchayav' means 'on his knees'. 'Ve-chappav' means 'and his hands'. 'Perusot' means 'outstretched'. 'Ha-shamayim' means 'the heavens'.
[1KI.8.55] And he stood and blessed all the assembly of Israel with a great voice, to say. [§]
Va-ya-omed va-ye-var-ech et kol-ke-hal Yis-ra-el kol ga-dol le-e-mor.
This verse describes someone standing and blessing the entire assembly of Israel with a loud voice, intending to say something. 'Va-ya-omed' means 'and he stood'. 'Va-ye-var-ech' means 'and he blessed'. 'Et' is an untranslatable particle. 'Kol-ke-hal' means 'all the assembly'. 'Yis-ra-el' is the name Israel. 'Kol ga-dol' means 'a great voice'. 'Le-e-mor' means 'to say'.
[1KI.8.56] Blessed is Yahveh, who gave rest to his people Israel, according to all that he spoke. Not one word of all his good word which he spoke by the hand of Moses his servant has fallen. [§]
Baruch Yahveh asher natan menuchah le'amo Yisrael kechol asher dibber lo-nafal davar echad mikol devaro hatov asher diber beyad Moshe avdo.
This verse expresses praise to Yahveh for giving rest to the people of Israel, confirming that every good promise spoken through Moses, Yahveh’s servant, has been fulfilled. 'Baruch' means blessed or praised. 'Asher' means 'who' or 'that'. 'Natan' means 'gave'. 'Menuchah' means rest. 'Le'amo' means 'to his people'. 'Yisrael' is Israel. 'Kechol' means 'according to all' or 'as all'. 'Dibber' means 'he spoke'. 'Lo-nafal' means 'did not fall' or 'did not fail'. 'Davar' means 'word' or 'matter'. 'Echad' means 'one' or 'any'. 'Mikol' means 'from all'. 'Hatov' means 'the good'. 'Beyad' means 'by the hand of'. 'Moshe' is Moses. 'Avdo' means 'his servant'.
[1KI.8.57] May Yahveh, our Gods, be with us, as He was with our fathers. Let Him not abandon us, and let Him not forsake us. [§]
yeh-hee Yahveh eloheinu im-ah-noo ka-ah-sher ha-yah im-ah-vo-tay-noo al ya-az-veh-noo ve-al yit-tash-eh-noo.
This verse is a plea for God’s continued presence and faithfulness. ‘Yeh-hee’ means ‘let be’ or ‘may it be’. ‘Yahveh’ is the proper name of God. ‘Eloheinu’ means ‘our Gods’. ‘Im-ah-noo’ means ‘with us’. ‘Ka-ah-sher’ means ‘as’ or ‘like’. ‘Ha-yah’ means ‘was’. ‘Im-ah-vo-tay-noo’ means ‘with our fathers’. ‘Al ya-az-veh-noo’ means ‘let not abandon us’. ‘Ve-al yit-tash-eh-noo’ means ‘and let not forsake us.’
[1KI.8.58] To incline our hearts to God, to walk in all of God’s ways, and to keep God’s commandments, God’s statutes, and God’s judgments, which God commanded our ancestors. [§]
lehatot levaveinu elav lelechet bechal derachav ulismor mitzvotav vechukav umishpatav asher tzivah et avoteinu.
This verse speaks of turning our hearts to God, walking in all of God’s ways, and keeping God’s commandments, statutes, and judgments, which God commanded our ancestors. Let's break down the names: 'elav' means 'to God'. 'mitzvotav' is 'God's commandments', 'chukav' is 'God's statutes', and 'mishpatav' is 'God’s judgments'.
[1KI.8.59] And may these my words that I have pleaded before Yahveh be near to Yahveh, our God, day and night, to do the justice of Your servant and the justice of Your people Israel, a matter of day in its day. [§]
v'yih'yu d'vari eleh asher hith'hananti lifnei Yahveh krovim el-Yahveh eloheinu yomam valayla la'asot mishpat avdo umishpat ammo Yisrael dvar-yom b'yomo.
This verse expresses a plea for justice to be swiftly carried out. 'v'yih'yu' means 'and may be'. 'd'vari eleh' means 'these my words'. 'asher hith'hananti' means 'that I have pleaded'. 'lifnei Yahveh' means 'before Yahveh'. 'krovim el-Yahveh' means 'near to Yahveh'. 'eloheinu' means 'our God'. 'yomam valayla' means 'day and night'. 'la'asot' means 'to do'. 'mishpat avdo' means 'the justice of Your servant'. 'umishpat ammo Yisrael' means 'and the justice of Your people Israel'. 'dvar-yom b'yomo' means 'matter of day in its day,' meaning daily or promptly.
[1KI.8.60] For the purpose of all peoples of the land knowing that Yahveh is the Gods, there is none other. [§]
le-ma-an da-at kol-a-mei ha-a-retz ki ye-ho-vah hu ha-elo-him ein od
This verse intends that all peoples of the land should know that Yahveh is the Gods, there is no other.
[1KI.8.61] And it will be that your heart will be complete with Yahveh, the Gods, our God, to walk in His statutes and to keep His commandments as this day. [§]
vehaya levavchem shalem im Yahveh Elohimenu lalechet bechukav ulishmor mitzvotav kayom hazeh.
This verse speaks of having a complete or whole heart with Yahveh, the Gods, our God, to walk in His statutes and to keep His commandments as this day.
[1KI.8.62] And the king and all Israel with him were sacrificing a sacrifice before Yahveh. [§]
ve-ham-me-lech ve-chol-yis-ra-el im-mo zov-chim ze-vach lif-nei Yahveh.
This verse describes the king and all of Israel sacrificing a sacrifice before Yahveh. 'Ve' means 'and'. 'Ham-me-lech' means 'the king'. 'Ve-chol' means 'and all'. 'Yis-ra-el' is 'Israel'. 'Im-mo' means 'with him'. 'Zov-chim' means 'sacrificing'. 'Ze-vach' means 'a sacrifice'. 'Lif-nei' means 'before'. 'Yahveh' is the name of God.
[1KI.8.63] And Solomon sacrificed the sacrifice of peace offerings that he sacrificed to Yahveh: cattle, twenty and two thousand, and sheep, one hundred and twenty thousand. And the king and all the children of Israel consecrated the house of Yahveh. [§]
vayizbach shlomoh et zebach hashalomim asher zavach layahveh bakar esrim u'shnayim elef v'tson meah v'esrim elef vayachnechu et-beit yahveh hamelech v'chol-b'nei yisrael.
This verse describes Solomon's sacrifices during the dedication of the Temple. 'Vayizbach' means 'and he sacrificed'. 'Shlomoh' is Solomon. 'Et' is a particle marking the direct object. 'Zebach hashalomim' is the sacrifice of peace offerings. 'Asher zavach' means 'that he sacrificed'. 'Layahveh' means 'to Yahveh'. 'Bakar' means 'cattle'. 'Esrim u'shnayim elef' means 'twenty and two thousand'. 'V'tson' means 'and sheep'. 'Meah v'esrim elef' means 'one hundred and twenty thousand'. 'Vayachnechu' means 'and they consecrated'. 'Et-beit yahveh' means 'the house of Yahveh'. 'Hamelech' means 'the king'. 'V'chol-b'nei yisrael' means 'and all the children of Israel'.
[1KI.8.64] On that day the king sanctified the inner court that was before the house of Yahveh, for he had made there the burnt offering and the grain offering and the fat portions of the peace offerings. This is because the bronze altar that was before Yahveh was too small to contain the burnt offering and the grain offering and the fat portions of the peace offerings. [§]
bayom hahu kiddash hammelech et tokh hachatzer asher lifnei beit-Yahveh ki-asah sham et ha-olah ve-et haminchah ve-et chelbei hashalamim ki-mizbach hanachoshet asher lifnei Yahveh katon mehaikhil et ha-olah ve-et haminchah ve-et chelbei hashalamim.
This verse describes a king sanctifying the inner court before the house of Yahveh because the bronze altar was too small to accommodate the burnt offerings, the grain offerings, and the fat portions of the peace offerings.
[1KI.8.65] And Solomon made the festival at that time, and all Israel was with him, a great assembly, from the entrance of Hamath to the stream of Egypt, before Yahveh, the Gods of our ancestors, for seven days and seven days, fourteen days. [§]
Va-ya-as shlo-mo ba-et ha-hi et ha-hag ve-chol yis-ra-el im-o kahal ga-dol mi-le-vo ha-mat ad-na-hal mitz-raim lif-nei Yahveh Elohei-nu shiv-at ya-mim ve-shiv-at ya-mim ar-ba-ah as-ar yom.
This verse describes Solomon making a festival, and all of Israel being with him in a great assembly, stretching from the entrance of Hamath to the stream of Egypt, before Yahveh, the Gods of our ancestors, for fourteen days. The phrase 'the Gods' is a plural form of God.
[1KI.8.66] On the eighth day, he dismissed the people, and they blessed the king and went to their tents, joyful and good of heart, concerning all the goodness that Yahveh had done for David his servant and for Israel his people. [§]
bayom hashemini shillach et-ha'am vayvarechu et-hammelech vayelchu le'ohalehem schmechim vetovei lev al kol-hatovah asher asa Yahveh leDavid avdo uleyisrael ammo.
This verse describes the people being dismissed after a period of celebration, and their joyful return home. 'Bayom hashemini' means 'on the eighth day'. 'Shillach et-ha'am' means 'he dismissed the people'. 'Vayvarechu et-hammelech' means 'and they blessed the king'. 'Vayelchu le'ohalehem' means 'and they went to their tents'. 'Smechim vetovei lev' describes their emotional state as 'joyful and good of heart'. 'Al kol-hatovah asher asa Yahveh' expresses gratitude for 'all the goodness that Yahveh did'. 'LeDavid avdo uleyisrael ammo' specifies that this goodness was for 'David his servant and Israel his people'.
1KI.9
[1KI.9.1] And it happened when Solomon finished building the house of Yahveh and the house of the king, and all the desire of Solomon which he wished to do. [§]
Va-yhi ke-kalot Shlomo livnot et beit Yahveh ve-et beit ha-melech ve-et kol cheshek Shlomo asher chafetz la-asot.
This verse describes the completion of Solomon’s building projects. ‘Va-yhi’ means ‘and it happened’. ‘Ke-kalot’ means ‘when finished’. ‘Shlomo’ is Solomon’s name. ‘Livnot’ means ‘to build’. ‘Et’ is a grammatical particle. ‘Beit’ means ‘house’. ‘Yahveh’ is the name of God. ‘Ha-melech’ means ‘the king’. ‘Kol’ means ‘all’. ‘Cheshek’ refers to desires or wishes. ‘Asher’ means ‘that’ or ‘which’. ‘Chafetz’ means ‘desired’ or ‘wished’. ‘La-asot’ means ‘to do’.
[1KI.9.2] And Yahveh appeared to Solomon a second time, as He had appeared to him in Gibeon. [§]
Va-ye-ra Yahveh el-Shlomo shenit ka-asher nireh elav be-Givon.
This verse describes Yahveh appearing to Solomon a second time, as He had appeared to him previously in Gibeon. 'Va-ye-ra' means 'and appeared'. 'el' means 'to'. 'shenit' means 'second'. 'ka-asher' means 'as'. 'nireh' means 'appeared'. 'elav' means 'to him'. 'be' means 'in'.
[1KI.9.3] And Yahveh said to him, "I have heard your prayer and your supplication, which you made before me. I have sanctified this house which you have built, to put my name there forever, and my eyes and my heart shall be there all the days." [§]
Va-yo-mer Yahveh e-lav shama-ti et-te-fi-la-te-cha ve-et-te-chi-na-te-cha a-sher hit-cha-nan-ta le-fa-nai hik-dashti et-ha-bayit ha-zeh a-sher ba-ni-ta le-soom shmee sham ad-o-lam ve-hayu ei-nai ve-lib-bee sham kol-ha-ya-mim.
This verse describes Yahveh speaking to someone, acknowledging their prayer and supplication. Yahveh states that the house built for the purpose of establishing Yahveh's name is sanctified forever, and Yahveh's eyes and heart will be present there always.
[1KI.9.4] And you, if you walk before me as David your father walked, with a pure heart and in uprightness, to do according to all that I have commanded you, my statutes and my judgements you shall keep. [§]
ve-ata im-telech le-fanai ka-asher halach David avi-cha be-tam-levav u-vyosher la-asot ke-kol asher tziviti-cha chukkay u-mishpatay tishmor.
This verse is a conditional promise. It begins with 'and you', addressing a son, likely Solomon. It states 'if you walk before me', meaning live according to God's will, 'as David, your father, walked', specifically 'with a pure heart and in uprightness', to 'do according to all that I have commanded you', that is, 'my statutes and my judgements you shall keep'.
[1KI.9.5] And I will establish the throne of your kingdom over Israel forever, as I spoke to David your father, saying, 'No one will be cut off from you as a man on the throne of Israel.' [§]
Va'hakimoti et kisse mamlachtcha al Yisrael leolam ka'asher dibarti al David avicha le'emor lo-yikaret lecha ish me'al kisse Yisrael.
This verse speaks of establishing the throne of a kingdom over Israel forever, referencing a previous promise made regarding David, the father. It states that no one will be cut off from the throne of Israel.
[1KI.9.6] If you return, you and your children, away from me, and do not keep my commandments and my statutes which I gave before you, then you will walk and serve other gods, and you will bow down to them. [§]
im-shov teshuvun atem uveneyhem me'acharay v'lo tishmeru mitzvotay chukotay asher natati lifneichem va'halachtem va'avadtem elohim acherim v'hishtachavitem lahem.
This verse is a conditional statement, warning of consequences if the people turn away from Yahveh and follow other gods. "Im" indicates 'if.' "Teshuvun" means 'you return.' "Atem" is 'you.' "Uveneyhem" is 'and your children.' "Me'acharay" means 'from behind me' or 'after me,' often understood as 'away from me.' "Lo tishmeru" means 'you do not keep.' "Mitzvotay" means 'my commandments.' "Chukotay" means 'my statutes.' "Asher natati" means 'which I gave.' "Lifneichem" means 'before you.' "Va'halachtem" means 'and you will walk.' "Va'avadtem" means 'and you will serve.' "Elohim acherim" means 'other gods.' "V'hishtachavitem lahem" means 'and you will bow down to them.'
[1KI.9.7] And I will cause Israel to be cut off from above the face of the land that I gave to them, and the house that I consecrated to My name, I will send from above My face. And Israel will be for a parable and for a taunt among all the peoples. [§]
veheekratee et yisrael meeal panee haadamah asher natati lahem veet habayit asher hikdashti lishmee ashallach meeal panee vehiyeh yisrael lemashal velishninah bekhal haammim.
This verse details a consequence of Israel’s disobedience. It states that Yahveh will cause Israel to be removed from the land given to them, and His temple, dedicated to His name, will be removed from His presence. As a result, Israel will become an object of derision and mockery among all peoples.
[1KI.9.8] And this house will be supreme. Everyone who passes by it will be astonished and will whistle. And they will say, "What has Yahveh done like this to this land and to this house?" [§]
ve-ha-bayit ha-zeh yih-yeh el-yon kol-over alav yishom ve-sharak ve-amru al-meh asah Yahveh kachah la-aretz ha-zot ve-la-bayit ha-zeh.
This verse describes a house that will be prominent, and people passing by it will be astonished and whistle. They will ask what Yahveh has done to this land and this house. 'El' means 'God'. 'Bayit' means 'house'. 'Zeh' means 'this'. 'Aretz' means 'land'. 'Over' means 'passing'. 'Sharak' means 'to whistle'. 'Yishom' means 'to be astonished'. 'Asah' means 'to do'. 'Kachah' means 'like this'. 'Yahveh' is the personal name of God.
[1KI.9.9] And they will say, concerning their abandonment of Yahveh, the Gods, who brought their ancestors out of the land of Egypt, that they held fast to other Gods, and bowed down to them, and served them. Therefore, Yahveh brought upon them all this evil. [§]
Ve'amru al asher azvu et-Yahveh Elohimem asher hotzi et-avotam mei'eretz mitzrayim, vayachziku be'Elohim acherim vayishtachavu lahem vayavdu'em. Al-ken hevi Yahveh aleihem et kol-hara'ah hazot.
This verse describes the people abandoning Yahveh, the Gods, who brought their ancestors out of the land of Egypt. They held fast to other Gods, bowed to them, and served them. Therefore, Yahveh brought upon them all this evil.
[1KI.9.10] And it came to pass at the end of twenty years that Solomon built two houses, the house of Yahveh and the house of the king. [§]
vayhi miketse esrim shanah asher bana shlomo et shnei habbatim et beit Yahveh ve'et beit hammelech.
This verse describes the point in time when Solomon began building two houses. 'Vayhi' means 'and it came to pass'. 'Miketse' means 'at the end of'. 'Esrim shanah' is 'twenty years'. 'Asher' means 'that'. 'Bana' means 'he built'. 'Shnei habbatim' is 'two houses'. 'Et beit Yahveh' means 'the house of Yahveh'. 'Ve'et beit hammelech' means 'and the house of the king'.
[1KI.9.11] Hiram, king of Tyre, carried Solomon with cedar trees and cypress trees and with gold to all that he desired. Then the king Solomon gave Hiram twenty cities in the land of Galilee. [§]
khiram melek-tsor nissa et-shlomo ba'atsei arazim uva'atsei beroshim ubazahav lechol-chefso. az yitten hammelek shlomo lekhiram esrim ir beeretz hagalil.
This verse describes Hiram, king of Tyre, providing materials to Solomon for building projects. Hiram sends cedar and cypress wood, along with gold, according to Solomon’s desire. In return, Solomon gives Hiram twenty cities in the land of Galilee.
[1KI.9.12] And Hiram went out from Tyre to see the cities that Solomon had given to him, and they were not right in his eyes. [§]
va yetze khiram mitzor lirot et ha’arim asher natan lo shlomo ve lo yashru be’einav
This verse describes Hiram, king of Tyre, traveling to see the cities Solomon had given him. Upon seeing them, Hiram did not find them pleasing.
[1KI.9.13] And he said, "What are these cities which you gave to me, my brother?" And he called them the land of Kaboul until this day. [§]
va-yo-mer mah ha-a-rim ha-ele asher na-tah-tah li ahi va-yiq-ra la-hem eretz ka-vul ad ha-yom ha-zeh.
This verse describes a naming event. 'Va-yo-mer' means 'and he said'. 'Mah' means 'what'. 'Ha-a-rim' means 'the cities'. 'Ha-ele' means 'these'. 'Asher' means 'which'. 'Natah-tah' means 'you gave'. 'Li' means 'to me'. 'Ahi' means 'my brother'. 'Va-yiq-ra' means 'and he called'. 'La-hem' means 'them'. 'Eretz' means 'land'. 'Ka-vul' is a proper noun, 'Kaboul'. 'Ad' means 'until'. 'Ha-yom' means 'the day'. 'Ha-zeh' means 'this'.
[1KI.9.14] And Hiram sent to the king one hundred and twenty weight of gold. [§]
Va-yish-lakh Khiram la-me-lekh me-ah ve-es-rim kik-kar za-hav.
This verse describes Hiram sending gold to the king. 'Va-yish-lakh' means 'and he sent'. 'Khiram' is a proper noun, the name of a king. 'la-me-lekh' means 'to the king'. 'me-ah' means 'one hundred'. 've-es-rim' means 'and twenty'. 'kik-kar' is a unit of weight, here translated as 'weight'. 'za-hav' means 'gold'.
[1KI.9.15] And this is the matter of the work that King Solomon raised up to build the house of Yahveh and his house, and the terraces, and the wall of Jerusalem, and Chatzor, and Megiddo, and Gazer. [§]
ve-zeh devar-hamas asher-he'elah hammelech shlomoh livnot et-beit Yahveh ve-et-beito ve-et-hamillo ve-et chommat Yerushalayim ve-et-chatzor ve-et-megiddo ve-et-gazer.
This verse details the building projects initiated by King Solomon. 've-zeh' means 'and this'. 'devar-hamas' means 'the work' or 'the matter'. 'asher-he'elah' means 'that he raised' or 'that he brought about'. 'hammelech shlomoh' means 'King Solomon'. 'livnot' means 'to build'. 'et-beit Yahveh' means 'the house of Yahveh'. 've-et-beito' means 'and his house'. 've-et-hamillo' means 'and the terraces' or 'the filling'. 've-et chommat Yerushalayim' means 'and the wall of Jerusalem'. 've-et-chatzor' means 'and Chatzor'. 've-et-megiddo' means 'and Megiddo'. 've-et-gazer' means 'and Gazer'.
[1KI.9.16] Pharaoh, king of Egypt, went up and captured Gezer, and he burned it with fire, and he killed the Canaanite who lived in the city. And he gave it as gifts to his daughter, the wife of Solomon. [§]
Par'oh melekh-Mitsrayim 'alah vayil'khod et-Gezer vayis'refah ba'esh ve'et-hakkena'ni hayoshev ba'ir harag vayitenah shiluchim levito ishet Shlomo.
This verse describes Pharaoh, king of Egypt, conquering Gezer, burning it with fire, and killing the Canaanites who lived in the city. He then gave it as a gift to his daughter, Solomon's wife. 'Par'oh' refers to Pharaoh, 'melekh' means king, 'Mitsrayim' is Egypt, 'alah' means he went up or ascended (in this context, implies an attack), 'vayil'khod' means and he captured, 'et' is a direct object marker, 'Gezer' is the name of a city, 'vayis'refah' means and he burned it, 'ba'esh' means with fire, 've'et' means and, 'hakkena'ni' means the Canaanite, 'hayoshev' means the one who dwells or lives, 'ba'ir' means in the city, 'harag' means he killed, 'vayitenah' means and he gave it, 'shiluchim' means gifts or dowry, 'levito' means to his daughter, 'ishet' means wife of, 'Shlomo' is Solomon.
[1KI.9.17] And Solomon built Gazer and the city of Horon the lower. [§]
Va-yiven shlomo et-gazer ve-et-beit horon takhton
This verse describes Solomon building cities. 'Va-yiven' means 'and he built'. 'Shlomo' is Solomon's name. 'Et' is a direct object marker. 'Gazer' is a city name. 'Ve' means 'and'. 'Beit' means 'house' or 'city'. 'Horon' is a city name. 'Takhton' means 'lower' or 'underneath'.
[1KI.9.18] And Baal’s place and Tamar in the desert in the land. [§]
ve’et-ba’alat ve’et-tamar bamidbar ba’aretz
This verse references two locations. “Ba’alat” is a feminine form, likely referencing a place named after the female deity Baal. “Tamar” is a proper noun, likely a place or person. “bamidbar” means “in the desert” and “ba’aretz” means “in the land”. The “ve’et” construction serves to connect the items listed; essentially stating “and…and…”.
[1KI.9.19] And also every city of the poor that belonged to Solomon, and the cities of chariots, and the cities of horsemen, and the desire of Solomon which he desired to build in Jerusalem and in Lebanon and in all the land of his rule. [§]
ve’et kol-arei hamiskenot asher hayu lishlomo ve’et arei ha’rechev ve’et arei haparashim ve’et cheshek shlomo asher chashak livnot biyyrushalayim uvallevanon ubchol eretz memshalto.
This verse lists the cities that were given to Solomon. It specifically mentions cities of the poor, chariot cities, and cavalry cities. It also mentions the desire of Solomon to build in Jerusalem and Lebanon, and throughout his kingdom.
[1KI.9.20] All the people remaining from the Amorite, the Hittite, the Perizzite, the Hivvite, and the Jebusite, who are not from the children of Israel, they are. [§]
kal-ha-am ha-notar min-ha-emori ha-chiti ha-prizzi ha-chivvi ve-ha-yevusi asher lo-mibnei yisrael hema.
This verse lists the remaining peoples who were not of the children of Israel. Each name refers to a distinct group of people inhabiting Canaan. 'Kal ha-am' means 'all the people'. 'Ha-notar' means 'the remaining'. 'Min' means 'from'. The following words are the names of different people groups: 'ha-Emori', 'ha-Chiti', 'ha-Prizzi', 'ha-Chivvi', and 'ha-Yevusi'. 'Asher' means 'who' or 'that'. 'Lo-mibnei yisrael' means 'not from the children of Israel'. 'Hema' means 'they are'.
[1KI.9.21] Their sons, who remained after them in the land, whom the sons of Israel were not able to devote to destruction, and Solomon compelled to forced labor until this day. [§]
bə·nê·hem ʾă·šer nō·ṯə·rū ʾă·ḥā·rê·hem bā·ʾā·reṣ ʾă·šer lō-yā·ḵə·lū bə·nê yiś·rā·ʾēl lə·ha·ḥă·rî·mām wa·ya·ʿă·lēm šəlō·mōh lə·mas ʿō·ḇēḏ ʿaḏ hay·yōm haz·zeh
This verse describes the descendants of peoples that the Israelites did not completely destroy, and how they remained in the land, becoming a source of forced labor for Solomon. 'Bə·nê·hem' means "their sons", referring to the descendants of the people groups previously mentioned. 'ʾă·šer' is a relative pronoun meaning "that" or "which". 'nō·ṯə·rū' means "remained". 'ʾă·ḥā·rê·hem' means "after them". 'bā·ʾā·reṣ' means "in the land". 'lō-yā·ḵə·lū' means "were not able". 'bə·nê yiś·rā·ʾēl' means "the sons of Israel". 'lə·ha·ḥă·rî·mām' means "to devote them to destruction". 'wa·ya·ʿă·lēm' means "and Solomon compelled". 'šəlō·mōh' means "Solomon". 'lə·mas ʿō·ḇēḏ' means "to forced labor". 'ʿaḏ hay·yōm haz·zeh' means "until this day".
[1KI.9.22] And from the sons of Israel, Solomon did not give a slave, for they were people of war, and his servants and his officers and his third-rank officials and the commanders of his chariots and his horsemen. [§]
oo-mib-nei yis-ra-eil lo-na-tan shlo-moe aved ki-hem an-shei ham-mil-cha-mah va-avadav vesa-rav vesa-li-shav vesa-rei rach-voo oo-pa-ra-shav
This verse discusses Solomon not making Israelites slaves. It states they were people of war, and instead served as his officials, officers, and charioteers.
[1KI.9.23] These are the supervisors who were over the work for Solomon: five hundred and fifty rulers over the people who did the work. [§]
el-leh sar-ei ha-nitz-av-im asher al-ha-mel-ach-ah lish-lo-moh cham-ish-sheen va-chameesh me-oht ha-ro-deem ba-am ha-o-seem ba-mel-ach-ah
This verse lists the supervisors who were in charge of Solomon’s work force. 'Elleh' means 'these'. 'Sar-ei' means 'supervisors of'. 'Ha-nitzavim' means 'the standing ones' or 'the supervisors'. 'Asher' means 'who' or 'which'. 'Al-ha-melachah' means 'over the work'. 'Lishlomoh' means 'to Solomon'. 'Chamishsheen va-chameesh meot' means 'fifty and five hundred' (i.e. 550). 'Ha-rodim' means 'the rulers' or 'the overseers'. 'Ba-am' means 'over the people'. 'Ha-osim' means 'the ones doing'. 'Ba-melachah' means 'the work'.
[1KI.9.24] But the daughter of Pharaoh went up from the City of David to her house that she had built for herself. Then it was that she built the filling. [§]
akh bat-par'oh 'alah me'ir david el-beytah asher banah-lah az banah et-hamillo'
This verse describes the daughter of Pharaoh ascending from the City of David to her house, which she had built for herself. It then states that it was at that time that the filling (likely refers to a raised area or embankment) was built.
[1KI.9.25] And Solomon offered three times in the year burnt offerings and peace offerings on the altar which he built for Yahveh, and he offered incense with that which was before Yahveh, and he completed the house. [§]
veha'aleh shlomo shalosh pe'amim bashanah olot ushalamim al-hamizbeach asher banah layahveh vehak'tir itto asher lifnei yahveh veshallem et-habayit.
This verse describes Solomon offering sacrifices three times a year on the altar he built for Yahveh. It specifies burnt offerings and peace offerings, incense offered with them before Yahveh, and the completion of the house (temple).
[1KI.9.26] And I, King Solomon made ships at Ezion-geber, which is Elot, on the shore of the Red Sea, in the land of Edom. [§]
Va'oni asa hammelech shlomoh be'etzion geber asher et elot al sefat yam suf beeretz edom.
This verse describes King Solomon making ships at Ezion-geber, which was near Elot on the shore of the Red Sea, in the land of Edom. Let's break down the names: 'Va'oni' can be understood as 'and I', though the context doesn't explicitly state who 'I' refers to. 'Asa' means 'made'. 'Hammelech' means 'the king'. 'Shlomoh' is 'Solomon'. 'Be'etzion geber' means 'at Ezion-geber'. 'Asher' means 'which'. 'Et elot' means 'Elot'. 'Al sefat yam suf' means 'on the shore of the Red Sea'. 'Beeretz edom' means 'in the land of Edom'.
[1KI.9.27] And Hiram sent his servants, the shipmen who know the sea, with the servants of Solomon. [§]
Va-yish-lach Chi-ram ba-o-nee et-av-a-dav an-shee o-nee-yot yo-de-ee ha-yam im av-dei Shlo-mo.
This verse describes Hiram sending his servants, the shipmen who know the sea, with the servants of Solomon. 'Va-yish-lach' means 'and he sent'. 'Chi-ram' is a proper noun, the name of a king. 'Ba-o-nee' means 'by ship'. 'Et-av-a-dav' means 'his servants'. 'An-shee o-nee-yot' means 'men of ships' or 'shipmen'. 'Yo-de-ee ha-yam' means 'knowers of the sea'. 'Im av-dei Shlo-mo' means 'with the servants of Solomon'.
[1KI.9.28] They came to Ophir and took from there gold, four hundred and twenty units of weight. They brought it to King Solomon. [§]
vayavo Ophirah vayikchu misham zahav arba’me’ot ve’esrim kichar vayavu el-hammelech shlomo.
This verse describes a journey to Ophir and the return with gold to King Solomon. ‘Ophirah’ is a place name. ‘vayavo’ means ‘they came’. ‘vayikchu’ means ‘they took’. ‘misham’ means ‘from there’. ‘zahav’ means ‘gold’. ‘arba’me’ot’ means ‘four hundred’. ‘ve’esrim’ means ‘and twenty’. ‘kichar’ is a unit of weight. ‘vayavu’ means ‘they brought’. ‘el-hammelech’ means ‘to the king’. ‘shlomo’ is the name ‘Solomon’.
1KI.10
[1KI.10.1] And the Queen of Sheba heard about the reputation of Solomon, for the name of Yahveh, and she came to test him with riddles. [§]
oo-mal-kat-shvah shoh-mah-at et sheh-mah shluh-moh le-shem Yahveh va-tah-vo le-nahs-soh-toh be-hee-doht
This verse describes the Queen of Sheba hearing about Solomon’s wisdom and coming to test him with riddles. 'Mal-kat-shvah' means 'Queen of Sheba'. 'Shmoah' means 'name' or 'reputation'. 'Shluh-moh' is Solomon. 'Le-shem' means 'for the name of' or 'in honor of'. 'Yahveh' is the proper name of God. 'Va-tah-vo' means 'and she came'. 'Le-nahs-soh-toh' means 'to test him'. 'Be-hee-doht' means 'with riddles'.
[1KI.10.2] And she came to Jerusalem with very great force, camels carrying spices and very much gold and precious stone. And she came to Solomon and spoke to him all that was in her heart. [§]
Va-tavo Yerushalaymah be-khayil kaved me'od. Gemalim nos'im besamim vezahav rav me'od ve'even yeqarah. Va-tavo el-Shlomo vatdaber elav et kol asher hayah im levavah.
This verse describes the Queen of Sheba's arrival in Jerusalem. 'Va-tavo' means 'and she came'. 'Yerushalaymah' is Jerusalem. 'Be-khayil kaved me'od' means 'with heavy force/power, very much'. 'Gemalim' is camels. 'Nos'im' means carrying. 'Besamim' are spices. 'Zahav' is gold. 'Rav me'od' means very much. 'Even' is stone. 'Yeqarah' means precious. 'El-Shlomo' is to Solomon. 'Vatdaber elav' means 'and she spoke to him'. 'Et kol asher hayah im levavah' means 'all that was with her heart/mind'.
[1KI.10.3] And Solomon told her all of her matters. There was no matter hidden from the king that he did not tell her. [§]
va-yaged-lah shlomo et-kol-devarayha lo-hayah davar ne’elam min-hammelech asher lo higgid lah.
This verse describes Solomon telling the Queen of Sheba everything she asked about. It emphasizes that Solomon did not withhold any information from her. "Vayaged" means "and he told". "Shlomo" is Solomon. "Et" is a grammatical particle. "Kol" means "all". "Devarayha" means "her words" or "her matters". "Lo-hayah" means "there was not". "Davar" means "thing" or "matter". "Ne’elam" means "hidden". "Min-hammelech" means "from the king". "Asher" means "that" or "which". "Higgid" means "he told". "Lah" means "to her".
[1KI.10.4] And the Queen of Sheba saw all the wisdom of Solomon and the house that he built. [§]
va-teh-reh mal-kat shvah-ah et kol-khakh-mat shloh-moh veh-hah-bah-yeet ah-sher bah-nah
This verse describes the Queen of Sheba witnessing the wisdom of Solomon and the house that he built. 'Mal-kat shvah-ah' refers to the Queen of Sheba. 'Kol-khakh-mat shloh-moh' means 'all the wisdom of Solomon.' 'Veh-hah-bah-yeet ah-sher bah-nah' means 'and the house that he built.'
[1KI.10.5] His food and his table, the sitting of his servants, the standing of his ministers, their clothing, their drink, and the offering which goes up to the house of Yahveh – and there was no more spirit in it. [§]
oo-mah-khal shool-khan-ooh oo-mo-shahv ahv-dah-eev oo-mah-ah-mahd mesh-ah-rah-tav oo-mal-boo-sheh-eem oo-mash-kahv lee-voh-loh-toh ah-sher yah-ah-leh beit YHVH ve-loh-hah-yah bah ood roo-akh.
This verse describes a cessation of provision and worship. 'oomakhal' refers to food or eating. 'shoolkhanoo' is 'his table'. 'oomoshahv' means 'his sitting' or 'his seat'. 'ahvadeev' means 'his servants'. 'oomamahd' means 'standing' or 'position'. 'mesharahtav' means 'his ministers' or 'his serving ones'. 'oomalbushayhem' is 'their clothing'. 'oomashkav' means 'their drink'. 've'olah' means 'offering' or 'burnt offering'. 'asher ya'aleh' means 'which goes up'. 'beit YHVH' is 'the house of Yahveh'. 've-loh-hah-yah bah ood rooakh' means 'and there was no more spirit [in it]'.
[1KI.10.6] And she said to the king, "Truth was the thing that I heard in my land, concerning your words and concerning your wisdom." [§]
va-to-mer el-ha-me-lech emet haya ha-da-var asher sha-ma-ti be-ar-tsi al-de-va-rei-cha ve-al-chok-ma-tech
This verse recounts a queen speaking to a king. 'va-to-mer' means 'and she said'. 'el-ha-me-lech' means 'to the king'. 'emet' means 'truth'. 'haya' means 'was'. 'ha-da-var' means 'the thing/word'. 'asher' introduces a clause. 'sha-ma-ti' means 'I heard'. 'be-ar-tsi' means 'in my land'. 'al-de-va-rei-cha' means 'about your words'. 've-al-chok-ma-tech' means 'and about your wisdom'.
[1KI.10.7] And I did not believe the reports until I came and my eyes saw, and behold, not half was told to me. You have added wisdom and goodness to the report which I heard. [§]
ve-lo-he-emanti la-devarim ad asher-bati va-tirenah einai ve-hinneh lo-hugad-li ha-chetsi hosafta chokhmah va-tov el-ha-shmuah asher shamati.
This verse describes a speaker admitting they did not believe reports until they saw them with their own eyes. The speaker then acknowledges that God has added wisdom and goodness to what they previously heard. Specifically, 'devarim' means 'words' or 'reports', 'asher' means 'that', 'bati' means 'I came', 'tirenah einai' means 'saw my eyes', 'hinneh' means 'behold', 'hugad-li' means 'told to me', 'chetsi' means 'half' or 'portion', 'hosafta' means 'you have added', 'chokhmah' means 'wisdom', 'tov' means 'good', 'shmuah' means 'hearing/report', 'shamati' means 'I heard'.
[1KI.10.8] Blessed are your people, blessed are your servants, these who stand before God continually, those who hear your wisdom. [§]
ash-ray anash-ay-cha ash-ray avaday-cha el-leh ha-om-dim lif-nay-cha tamid ha-shom-ay-im et-chokhmate-cha.
This verse describes the blessedness of those who stand before God and listen to God’s wisdom. 'Ashrey' means blessed. 'Anashaycha' means your people (masculine plural). 'Avadaycha' means your servants (masculine plural). 'Elleh' means these. 'Ha-omdim' means those who stand. 'Lifnaycha' means before you. 'Tamid' means always, continually. 'Ha-shom'im' means those who hear. 'Et-chokhmatecha' means your wisdom.
[1KI.10.9] May Yahveh, the Gods, your God, be blessed, because He desires to set you upon the throne of Israel. This is due to the love Yahveh has for Israel forever, and He has appointed you as king to perform justice and righteousness. [§]
yehi Yahveh Elohimcha baruch asher chafetz becha letittecha al kisse Yisrael be’ahavat Yahveh et Yisrael le’olam vayesimcha lemelech la’asot mishpat u’tzedakah
This verse expresses a blessing and acknowledgement of divine favor. It states that Yahveh, the Gods, your God, is blessed, because He desires you to be placed upon the throne of Israel. This is due to the love Yahveh has for Israel forever, and He has set you as king to do justice and righteousness.
[1KI.10.10] And she gave to the king one hundred and twenty talents of gold, and very many spices, and precious stone. No spice like that spice came again in abundance, that the Queen of Sheba gave to King Solomon. [§]
Va-tittein la-melech me-ah ve-esrim kikar zahav u-vesamim ha-rabeh me-od ve-even yekar lo-va kavesem ha-hu od la-rov asher natnah malchat sh'va la-melech shlomo.
This verse details the gifts the Queen of Sheba gave to King Solomon. 'Va-tittein' means 'and she gave.' 'La-melech' means 'to the king.' 'Me-ah ve-esrim' means 'one hundred and twenty.' 'Kikar' is a unit of weight, often translated as 'talent.' 'Zahav' means 'gold.' 'U-vesamim' means 'and spices.' 'Ha-rabeh me-od' means 'very much.' 'Ve-even yekar' means 'and precious stone.' 'Lo-va' means 'not like.' 'Kavesem ha-hu' means 'that spice.' 'Od la-rov' means 'again in abundance.' 'Asher natnah' means 'that she gave.' 'Malchat sh'va' means 'Queen of Sheba.' 'La-melech shlomo' means 'to King Solomon.'
[1KI.10.11] And also Hiram, who carried gold from Ophir, brought from Ophir a great many almug trees and precious stone. [§]
ve-gam oni khiram asher-nasa zahav me-ofir hevia me-ofir etsei almugim harbe me-od ve-even yeqarah.
This verse describes Hiram, king of Tyre, bringing gold from Ophir, along with large quantities of almug wood and precious stones. 'Gam' means 'also'. 'Oni' is a variant spelling of Hiram. 'Asher' means 'who/which'. 'Nasa' means 'carried'. 'Me' means 'from'. 'Hevia' means 'brought'. 'Etsei' means 'trees'. 'Almugim' refers to a type of wood, likely sandalwood. 'Harbeh' means 'much/many'. 'Me-od' means 'very'. 'Even' means 'stone'. 'Yeqarah' means 'precious'.
[1KI.10.12] The king made structures of algum wood as supports for the house of Yahveh and for the king’s house, also harps and lyres for the singers. Such algum wood had not come to be seen before that day. [§]
va'yassa hammelech et 'atsei ha'almuggim mis'ad l'veit-yevaveh u'l'veit hammelech v'kinorot u'nevalim lasharim lo va-ken 'atsei almuggim v'lo nir'eh ad hayom hazeh.
This verse describes the king making structures of algum wood for both the house of Yahveh and the king’s house, along with harps and lyres for the singers. It states that algum wood had not been seen until that day.
[1KI.10.13] And the king Solomon gave to the queen of Sheba all her desire which she asked, besides what he had given to her according to the hand of king Solomon. And she turned and went to her land, she and her servants. [§]
vehammelech shlomo natan lemalchat shva et kol cheftzah asher sha'ala milbad asher natan lah keyad hamekhelech shlomo vatefen vatelech leartzah hi vaavadah.
This verse describes King Solomon giving the Queen of Sheba everything she requested, in addition to what he had already given her according to his own generosity. Then she turned and went to her land, she and her servants.
[1KI.10.14] And the weight of the gold that came to Solomon in one year was six hundred sixty-six talents of gold. [§]
Va-y'hi mish-qal ha-zahav asher-ba li-shlomoh b'shanah echat shesh me'ot shishim va-shesh kikar zahav.
This verse describes the weight of gold that came to Solomon in one year. 'Va-y'hi' means 'and it was'. 'Mish-qal' means 'weight'. 'Ha-zahav' means 'the gold'. 'Asher-ba' means 'that came'. 'Li-shlomoh' means 'to Solomon'. 'B'shanah echat' means 'in one year'. 'Shesh me'ot' means 'six hundred'. 'Shishim va-shesh' means 'sixty-six'. 'Kikar' is a unit of weight, often translated as 'talent'. 'Zahav' means 'gold'.
[1KI.10.15] Besides the men of Tarshish and the trade of the merchants, and all the kings of the Arabah and the officials of the land. [§]
le-vad mei-anshei ha-tarim u-mischar ha-rokhlim ve-khol malchei ha-erev u-fakhot ha-aretz
This verse lists groups of people. 'le-vad' means 'apart from' or 'besides'. 'anshei ha-tarim' means 'men of Tarshish'. 'mischar ha-rokhlim' means 'trade of the merchants'. 'khol malchei ha-erev' means 'all the kings of the Arabah'. 'fakhot ha-aretz' means 'officials of the land'.
[1KI.10.16] And the king Solomon made two hundred shields of beaten gold, six hundred shields of gold are overlaid on each shield. [§]
va-ya-as ha-me-lech shlo-mo ma-atayim tzin-ah za-hav sha-chut shesh-me-ot za-hav ya-aleh al-ha-tzin-ah ha-ech-at.
This verse describes King Solomon making three hundred shields of beaten gold and six hundred shields of overlaid gold. 'Va-ya-as' means 'and he made'. 'Ha-melech' is 'the king'. 'Shlomo' is 'Solomon'. 'Ma-atayim' is 'two hundred'. 'Tzin-ah' is 'shield'. 'Za-hav' is 'gold'. 'Sha-chut' is 'beaten'. 'Shesh-me-ot' is 'six hundred'. 'Ya-aleh' means 'ascends' or 'is overlaid'. 'Al' means 'on'. 'Ha-tzin-ah' is 'the shield'. 'Ha-ech-at' is 'the one'.
[1KI.10.17] And three hundred shields of gold, overlaid with gold, three manehs of gold shall be applied to the one shield, and the king gave them to the house of the forest of Lebanon. [§]
u-shlosh-mei-ot maginim zahav shachut shloshet manim zahav ya'aleh al-hamagen ha-echat va-yitnem hammelech beit ya'ar hal-levanon.
This verse describes shields made of gold, and the amount of gold used for each. 'Shlosh mei'ot' means three hundred. 'Maginim' means shields. 'Zahav' means gold. 'Shachut' implies something being overlaid or covered. 'Shloshet manim' means three manehs (a unit of weight). 'Ya'aleh' means shall come up or shall be applied. 'Al-hamagen ha-echat' means upon the one shield. 'Va-yitnem hammelech' means and the king gave. 'Beit ya'ar hal-levanon' means house of the forest of Lebanon.
[1KI.10.18] And the king made a great throne of ivory, and he overlaid it with refined gold. [§]
vayyas the king a throne of ivory great and he overlaid it gold refined.
This verse describes the king making a throne of ivory and covering it with gold. 'Vayyas' is a verb meaning 'and he made.' 'Hamelach' means 'the king.' 'Kisse' means 'throne.' 'Shen' means 'ivory.' 'Gadol' means 'great.' 'Vaytzaphehu' means 'and he overlaid it.' 'Zahav' means 'gold.' 'Mupaz' means 'refined'. The structure is very direct and uses a series of clauses connected by 'and'.
[1KI.10.19] Six ascents are for the throne, and a round head for the throne is behind it, and arms from here and from there to the place of sitting, and two lions are standing near the arms. [§]
shesh ma'alot lakisseh v'rosh-'agol lakisseh me'acharayv v'yadot mizzeh u'mizzeh el-mekom ha'shavet u'shnayim aryot omdim etzel ha'yadot.
This verse describes the construction of a throne or chair. 'Shesh' means six. 'Ma'alot' means ascents or steps. 'Lakisseh' means for the throne. 'V'rosh-'agol' means and a round head. 'Me'acharayv' means behind it. 'V'yadot' means and arms. 'Mizzeh u'mizzeh' means from here and from there. 'El-mekom ha'shavet' means to the place of sitting. 'U'shnayim aryot' means and two lions. 'Omdim' means standing. 'Etzel ha'yadot' means near the arms.
[1KI.10.20] And twelve lions were standing there on the six steps, on this side and on that side. Such a thing has not been done for any kingdoms. [§]
u-shneim asar a-rayim om-dim sham al-shesh ha-ma-a-lot miz-zeh u-miz-zeh lo-na-a-sah ken le-chol-mam-la-chot.
This verse describes twelve lions standing on six steps, on either side. It asserts that no other kingdoms have ever had such a display.
[1KI.10.21] And all the vessels for drinking of King Solomon were gold, and all the vessels of the house of the forest of Lebanon were gold, securely stored. No silver was considered of value in the days of Solomon at all. [§]
vechol keli mashkeh hammelech shlomo zahav vechol keli beit ya'ar hal'vanon zahav sagur ein kesef lo necheshav biy'mei shlomo lim'uma.
This verse describes the lavish items belonging to King Solomon. 'Keli mashkeh' means 'vessels for drinking'. 'Beit ya'ar hal'vanon' refers to 'the house of the forest of Lebanon', which was a structure built by Solomon. 'Sagur' means 'closed' or 'secure', implying the abundance was so great it was stored away. The verse states that silver was considered worthless in Solomon’s time.
[1KI.10.22] Because I, Tarshish, am for the king by the sea, with I, Hiram, after three years will come I, Tarshish, carrying gold and silver, ivory, monkeys, and peacocks. [§]
ki oni tarshish la-melech bayam im oni khiram achat le-shalosh shanim taboa oni tarshish nose’et zahav va-kesef shenhabim ve-kofim ve-tukiyim
This verse describes a trading expedition undertaken jointly by King Solomon and King Hiram. 'Oni' refers to the ships. 'Tarshish' is a location, likely a port or region. The ships will return after three years bearing gold, silver, ivory, monkeys, and peacocks.
[1KI.10.23] And the king Solomon grew greater than all the kings of the earth in wealth and in wisdom. [§]
Va-yig-dal ha-me-lech shlo-mo mee-kol mal-chei ha-aretz le-o-sher u-le-chok-mah.
This verse describes King Solomon becoming greater than all the kings of the earth in wealth and wisdom. 'Va-yig-dal' means 'and he grew'. 'Ha-me-lech' means 'the king'. 'Shlo-mo' is the name Solomon. 'Mee-kol' means 'than all'. 'Mal-chei' means 'kings of'. 'Ha-aretz' means 'the earth'. 'Le-o-sher' means 'to wealth'. 'U-le-chok-mah' means 'and to wisdom'.
[1KI.10.24] And all the earth sought the face of Solomon to hear his wisdom, which the Gods gave in his heart. [§]
vekhal-ha’aretz mevakshim et-p’nei shlomo lishmo’a et-chachmato asher-natan elohim b’livvo.
This verse describes how all the earth sought the face of Solomon to hear his wisdom, which God had given in his heart. 'Vekhal' means 'and all'. 'Ha’aretz' means 'the earth'. 'Mevakshim' means 'they seek'. 'Et-p’nei' means 'the face of'. 'Shlomo' is the name 'Solomon'. 'Lishmo’a' means 'to hear'. 'Et-chachmato' means 'his wisdom'. 'Asher' means 'which'. 'Natan' means 'gave'. 'Elohim' means 'the Gods'. 'B’livvo' means 'in his heart'.
[1KI.10.25] And they bring each man his offering, silver vessels and gold vessels, peace offerings, and weapons, and spices, horses and donkeys, a matter of year by year. [§]
vehemma mevi’im ish minchatoh keli kesef u keli zahav u selamot veneeshek u besamim susim u peradim devar shanah beshanah.
This verse describes people bringing offerings. 'vehemma' means 'and they'. 'mevi’im' means 'bring'. 'ish' means 'man' or 'each'. 'minchatoh' means 'offering'. 'keli kesef' means 'silver vessels'. 'keli zahav' means 'gold vessels'. 'selamot' means 'peace offerings'. 'neeshek' means 'weapons'. 'besamim' means 'spices'. 'susim' means 'horses'. 'peradim' means 'donkeys'. 'devar shanah beshanah' means 'the matter of year by year' or 'annually'.
[1KI.10.26] And Solomon gathered chariots and horsemen, and there were for him one thousand and four hundred chariots and twelve thousand horsemen, and he stationed them in the cities of the chariots and with the king in Jerusalem. [§]
Va-ye-esof shlo-mo re-kev u-pa-ra-shim, va-ye-hi-lo elef ve-ar-ba-me-ot re-kev u-sh-nei-im-a-sar elef pa-ra-shim, va-yan-chem be-a-rei ha-re-kev ve-im-ha-me-lech bi-ru-sha-la-yim.
This verse describes Solomon gathering chariots and horsemen. 'Va-ye-esof' means 'and he gathered'. 'Shlomo' is Solomon's name. 'Re-kev' means chariot. 'U-pa-ra-shim' means 'and horsemen'. 'Va-ye-hi-lo' means 'and there were for him'. 'Elef' means thousand. 'Ar-ba-me-ot' means four hundred. 'Sh-nei-im-a-sar' means twelve. 'Va-yan-chem' means 'and he stationed them'. 'Be-a-rei ha-re-kev' means 'in the cities of the chariots'. 'Ve-im-ha-me-lech' means 'and with the king'. 'Bi-ru-sha-la-yim' means 'in Jerusalem'.
[1KI.10.27] And the king gave the silver in Jerusalem as stones, and he gave the cedars as the plane trees that are in the lowland in abundance. [§]
va-yit-ten ha-me-lech et-ha-kes-sef bi-roo-sha-lay-im ka-a-va-nim ve-et ha-a-ra-zim na-tan ka-shik-mim a-sher ba-shfe-lah la-rov.
This verse describes the king giving silver in Jerusalem as stones, and cedars as the plane trees that are in the lowland in abundance. 'Va-yit-ten' means 'and he gave'. 'Ha-me-lech' means 'the king'. 'Et-ha-kes-sef' means 'the silver'. 'Bi-roo-sha-lay-im' means 'in Jerusalem'. 'Ka-a-va-nim' means 'as stones'. 'Ve-et ha-a-ra-zim' means 'and the cedars'. 'Na-tan' means 'he gave'. 'Ka-shik-mim' means 'as plane trees'. 'A-sher ba-shfe-lah' means 'that are in the lowland'. 'La-rov' means 'in abundance'.
[1KI.10.28] And the finding of the horses which belong to Solomon was from Egypt, and traders of the king will take horses from a gathering place at a price. [§]
oo-mo-tsa ha-soo-seem a-sher li-shlo-mo mee-mitz-raim oo-mee-kveh so-cha-rei ha-me-lech yik-choo mee-kveh bee-meh-heer.
This verse describes the finding of horses for Solomon from Egypt, and traders of the king taking horses from a gathering place for a price. 'mo-tsa' means 'finding' or 'outlet.' 'soo-seem' is horses, plural. 'a-sher' means 'which' or 'that.' 'li-shlo-mo' means 'belonging to Solomon.' 'mee-mitz-raim' means 'from Egypt.' 'oo-mee-kveh' means 'and from a gathering place.' 'so-cha-rei' means 'traders.' 'ha-me-lech' means 'the king.' 'yik-choo' means 'they will take.' 'mee-kveh' means 'from a gathering place.' 'bee-meh-heer' means 'at a price'.
[1KI.10.29] And they ascended and took chariots from Egypt, six hundred of silver and horses, fifty and one hundred. And so with all the kings of the Hittites and the kings of Aram, by their hand they took them out. [§]
va-ta'aleh va-teitzei merkhabah mi-mitzrayim be-shesh me'ot kesef u-sus ba-hamishim u-me'ah ve-khen le-khol malchei ha-chititim u-le-malchei aram be-yadam yotziu.
This verse describes chariots being taken from Egypt, and lists numbers associated with silver and horses. It then states that chariots were also taken from the kings of the Hittites and the kings of Aram. The verse focuses on the act of taking chariots as spoils or tribute.
1KI.11
[1KI.11.1] And King Solomon loved many foreign women, and the daughter of Pharaoh, Moabites, Ammonites, Edomites, Zidonians, Hittites. [§]
ve-ha-melech shlomo ahav nashim nachriyot rabot ve-et-bat-par'oh mo'aviyot ammoniyot adomiyot tzedniyot chitiyot.
This verse describes King Solomon’s love for many foreign women. It lists several of their nationalities: daughters of Pharaoh, Moabites, Ammonites, Edomites, Zidonians, and Hittites.
[1KI.11.2] From the nations concerning which Yahveh said to the people of Israel, "Do not enter into them, and they shall not enter into you," surely they will turn your hearts after their gods. With them, Solomon adhered out of love. [§]
min-hagoyim asher amar-yahveh el-bnei yisrael lo-tabo bahhem vehem lo-yavo bachem aken yattu et-levavchem achar eloheihem bahem dabak shlomo le'ahava
This verse discusses prohibitions against intermarriage with certain nations. It states that Yahveh instructed the people of Israel not to enter into these nations, and they should not enter into Israel. The verse then asserts that this would lead Israel astray to follow other gods, and that Solomon adhered to these nations out of love.
[1KI.11.3] And there were wives, chiefs, seven hundred, and concubines, three hundred, and his wives turned his heart. [§]
Va-yhi-lo nashim sarot shiva me'ot u-pilagshim shlosh me'ot va-yatu nashav et-libbo.
This verse describes the number of wives and concubines Solomon had, and how they turned his heart away from God. 'Va-yhi-lo' means 'and there were for him'. 'Nashim' means 'wives'. 'Sarot' means 'chiefs' or 'princesses'. 'Shiva me'ot' means 'seven hundred'. 'U' means 'and'. 'Pilagshim' means 'concubines'. 'Shlosh me'ot' means 'three hundred'. 'Va-yatu' means 'and they turned'. 'Nashav' means 'his wives'. 'Et' is an untranslatable particle. 'Libbo' means 'his heart'.
[1KI.11.4] And it happened in the time of Solomon’s old age, his wives turned his heart after the Gods other than them, and his heart was not complete with Yahveh, his God, as the heart of David, his father, was. [§]
Va-yhi le-et ziknat shlomo nashav hitu et levavo acharei elohim acherim ve-lo haya levavo shalem im-yahveh elohav kilevav david avi.
This verse describes the time when Solomon was old. His wives turned his heart after other gods, and his heart was not fully with Yahveh, his God, as the heart of David, his father, had been.
[1KI.11.5] And Solomon followed after Ashtoret, the gods of the Sidonians, and after Milkom, the abomination of the Ammonites. [§]
Va-ye-lech shlo-mo ah-cha-rei ash-to-ret elo-hei tsi-do-nim ve-ah-cha-rei mil-kom shik-utz am-mon-im.
This verse describes Solomon following after Ashtoret, the god of the Sidonians, and Milkom, the abomination of the Ammonites. "Va-ye-lech" means "and he went" or "and he followed". "Ah-cha-rei" means "after". "Elohei" is a plural construct, indicating 'gods of'. "Shikutz" is an abomination or detestable thing.
[1KI.11.6] And Solomon did evil in the eyes of Yahveh, and he did not fully follow Yahveh as his father David had. [§]
Va-ya-as shlo-mo-he ha-ra b’ei-nei Yahveh ve-lo mi-leh ach-rei Yahveh ke-da-vid avi.
This verse describes Solomon doing evil in the eyes of Yahveh and not fully following Yahveh as his father David had done. ‘Va-ya-as’ means ‘and he did’. ‘Shlo-mo-he’ is Solomon’s name. ‘Ha-ra’ means ‘the evil’ or ‘the bad’. ‘B’ei-nei’ means ‘in the eyes of’. ‘Ve-lo mi-leh’ means ‘and he did not fill’ or ‘and he did not complete’. ‘Ach-rei’ means ‘after’ or ‘behind’. ‘Ke’ means ‘as’ or ‘like’. ‘Avi’ means ‘his father’.
[1KI.11.7] Then Solomon built a high place to Chemosh, the abomination of Moab, on the mountain which is opposite Jerusalem, and to Molech, the abomination of the people of Ammon. [§]
az yivne shlomo bamah likmosh shikutz moab bahar asher al-penei yerushalayim ulemolech shikutz benei amon.
This verse describes Solomon building high places for foreign gods. 'az' means 'then'. 'yivne' means 'he will build'. 'shlomo' is 'Solomon'. 'bamah' is 'high place'. 'likmosh' means 'to Chemosh'. 'shikutz' means 'abomination'. 'moab' is 'Moab'. 'bahar' is 'mountain'. 'asher' means 'which'. 'al-penei' means 'opposite' or 'before'. 'yerushalayim' is 'Jerusalem'. 'ulemolek' means 'and to Molech'. 'benei' means 'sons of' or 'people of'. 'amon' is 'Ammon'.
[1KI.11.8] And so he did for all of his foreign wives, offering incense and building shrines to their gods. [§]
vekhen asa lekhol nashav hannakriyot maktirut umizbeachot leeloheyhen.
This verse describes what a person did for all of their foreign wives. Specifically, it states they made offerings and built shrines for the gods of those wives. 'Veken' means 'and thus' or 'and so'. 'Asa' means 'did' or 'made'. 'Lekhol' means 'to all'. 'Nashav' means 'their wives'. 'Hannakriyot' means 'the foreign ones'. 'Maktirut' refers to making offerings or burning incense. 'Umizbeachot' means 'and shrines' or 'and altars'. 'Leeloheyhen' means 'to their gods'.
[1KI.11.9] And Yahveh became angry with Solomon, because Solomon’s heart had turned away from Yahveh, the God of Israel, who had appeared to him twice. [§]
va-yit-an-af Yahveh bi-shlo-mo ki-na-tah lev-a-vo me-im Yahveh Elohei Yis-ra-el ha-nir-eh el-av pa-am-ayim.
This verse describes Yahveh's anger towards Solomon because Solomon's heart turned away from Yahveh, the God of Israel, who had appeared to him twice. Let's break down the names: 'Yahveh' represents the personal name of God. 'Elohei' means 'God of'. 'Yis-ra-el' is the name of the nation. 'ha-nir-eh' means 'who appeared'.
[1KI.11.10] And he commanded to him concerning this matter, not to go after other gods, and he did not keep that which Yahveh commanded. [§]
veh-tsee-vah ale-yav al-hah-dah-var ha-zeh levil-tee-lechet ah-harey elo-heem ah-kher-eem velo sham-ar et asher tsee-vah Yahveh.
This verse describes a command given to someone regarding worship. 'veh-tsee-vah' means 'and commanded'. 'ale-yav' means 'to him'. 'al-hah-dah-var ha-zeh' means 'concerning this matter'. 'levil-tee-lechet' means 'not to go'. 'ah-harey elo-heem ah-kher-eem' means 'after other gods'. 'velo sham-ar' means 'and did not keep'. 'et asher tsee-vah Yahveh' means 'that which Yahveh commanded'.
[1KI.11.11] And Yahveh said to Solomon, "Because this was with you, and you did not keep my covenant and my laws that I commanded upon you, torn I will tear the kingdom from upon you, and I will give it to my servant." [§]
Va-yo-mer Yahveh li-Shlomo ya-an a-sher ha-yah-tah zo-at im-mach ve-lo sha-martah be-rit-tee ve-chu-kot-tai a-sher tzi-vee-tee a-lay-cha ka-ro-ah ek-ra-eh et-ham-mam-lacha mei-a-lay-cha u-netat-tee-ha le-av-de-cha.
This verse recounts God speaking to Solomon. It states that because Solomon did not keep the covenant and laws God commanded him, God will tear the kingdom from him and give it to another servant. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'Li-Shlomo' means 'to Solomon'. 'Ya-an a-sher' means 'because'. 'Ha-yah-tah zo-at im-mach' means 'this was with you'. 'Ve-lo sha-martah' means 'and you did not keep'. 'Be-rit-tee' means 'my covenant'. 'Ve-chu-kot-tai' means 'and my laws'. 'A-sher tzi-vee-tee' means 'that I commanded'. 'A-lay-cha' means 'upon you'. 'Ka-ro-ah ek-ra-eh' means 'torn I will tear'. 'Et-ham-mam-lacha' means 'the kingdom'. 'Mei-a-lay-cha' means 'from upon you'. 'U-netat-tee-ha' means 'and I will give it'. 'Le-av-de-cha' means 'to my servant'.
[1KI.11.12] But during your days, I will not do it, for the sake of David, your father. From the hand of your son, I will tear it away. [§]
akh-be-ya-mekh-ah lo eh-eh-seh-nah le-ma-an da-vid ah-vikha mi-yad bin-kha ehk-ra-eh-nah.
This verse contains a declaration regarding a future action that will not be performed during the speaker's lifetime, but will be taken away from the son of the person being addressed, for the sake of David, the father of the person being addressed. The verb forms indicate a future action relative to both the speaker and the son. The phrase 'my hand' is understood idiomatically to mean 'from my control'.
[1KI.11.13] But only all the kingdom I will not tear. One tribe I will give to your son, for the sake of David my servant, and for the sake of Jerusalem which I have chosen. [§]
rak et-kol-hamamlakha lo eqra shevet echad etten livnecha lema'an david avdi ulema'an yerushalayim asher bacharti.
This verse comes from 2 Samuel 7:12. It concerns a promise made by Yahveh to David. 'Rak' means 'only' or 'but'. 'Et' is a grammatical marker that signifies a definite direct object. 'Kol' means 'all'. 'Hamamlakha' means 'the kingdom'. 'Lo eqra' means 'I will not tear'. 'Shevet echad' means 'one tribe'. 'Etten' means 'I will give'. 'Livnecha' means 'to your son'. 'Lema'an david' means 'for the sake of David'. 'Avdi' means 'my servant'. 'Ulema'an yerushalayim' means 'and for the sake of Jerusalem'. 'Asher bacharti' means 'which I have chosen'.
[1KI.11.14] And Yahveh raised up Satan to be an adversary to Solomon, even Hadad the Edomite, from the seed of the king, he being in Edom. [§]
Va-ya-kem Yahveh Satan le-Shlomo et Ha-dad ha-adomi mizera hammelech hu be-Edom.
This verse describes Yahveh raising up Satan to be an adversary to Solomon, specifically Hadad the Edomite, who was of royal lineage in Edom. 'Va-ya-kem' means 'and raised up.' 'Satan' is an accuser or adversary, not necessarily 'the Satan' as a proper name. 'Le-Shlomo' means 'to Solomon.' 'Et' is a grammatical particle indicating a definite direct object. 'Ha-dad' means 'Hadad.' 'Ha-adomi' means 'the Edomite.' 'Mizera hammelech' means 'from the seed of the king.' 'Hu be-Edom' means 'he in Edom.'
[1KI.11.15] And it came to pass, when David was at Edom, while Joab, commander of the army, went up to bury the slain, that he struck every male in Edom. [§]
Va-yi-hi bi-hyot David et-Edowm ba-alot Yoav sar ha-tzava le-kaber et-ha-chalalim va-yach ka-kol-zachar be-Edowm.
This verse describes a time when David was at Edom, while Joab, the commander of the army, was there to bury the slain. It states that he struck every male in Edom.
[1KI.11.16] For six months Joab remained there, and all Israel, until they had finished destroying every male in Edom. [§]
ki sheshet hodashim yashav-sham Yo'av vechol-Yisrael ad-hikrit kol-zachar be-Edom.
This verse describes the duration of Joab’s siege of Edom and the subsequent complete destruction of all males within the land. 'ki' means 'for' or 'because'. 'sheshet hodashim' means 'six months'. 'yashav-sham' means 'he sat there' or 'he remained there'. 'Yo'av' is the proper name Joab. 'vechol-Yisrael' means 'and all Israel'. 'ad-hikrit' means 'until the finishing' or 'until the destruction'. 'kol-zachar' means 'all male'. 'be-Edom' means 'in Edom'.
[1KI.11.17] And Hadad fled, he and Edomite men, from the servants of his father with him to come to Egypt. And Hadad was a young boy. [§]
va-yib-rakh a-dad hu va-a-nash-im a-do-mi-yim me-av-dei a-vi-v it-toh la-vo mi-tzra-yim va-ha-dad na-ar ka-tan.
This verse describes Hadad fleeing with some Edomite men from the servants of his father to Egypt. The name 'Hadad' appears twice. 'Edomites' are people from the land of Edom. 'Servants of his father' likely refers to those loyal to Hadad’s father’s dynasty.
[1KI.11.18] And they rose up from Midian and came to Paran, and they took men with them from Paran and came to Egypt to Pharaoh, king of Egypt. And he gave to him a house and food, saying to him, and land he gave to him. [§]
vayakumu mimidyan vayavo paran vayikchu anashim imam miparan vayavo mitzrayim el paroh melech mitzrayim vayiten lo bayit ulechem amar lo veeretz natan lo.
This verse describes the arrival of people from Midian and Paran to Egypt, and their interaction with Pharaoh, the king of Egypt. They brought men with them from Paran and received a house, food, and land from Pharaoh.
[1KI.11.19] And Hadad found favor in the eyes of Pharaoh greatly, and he gave him a woman, the sister of his wife, the sister of Tachpenes the noblewoman. [§]
vayimtsa hadad khen be'einei par'oh me'od vayiten lo isha et achot ishto achot tachpenes hagevira
This verse describes Hadad finding favor with Pharaoh and receiving the sister of Pharaoh's wife as his wife. 'Hadad' is a proper name. 'Khen' means favor or grace. 'Par'oh' is Pharaoh. 'Me'od' means very much or greatly. 'Vayiten' means and he gave. 'Isha' means woman or wife. 'Achot ishto' means the sister of his wife. 'Tachpenes' is a proper name. 'Hagevira' means the noblewoman or the lady.
[1KI.11.20] And she bore to him a sister, Tachpenes, and she had Genuvat, her son, and Tachpenes nursed him within the house of Pharaoh, and Genuvat became one of the sons of Pharaoh within the house of Pharaoh. [§]
va-teled lo achot Tachpenes et Genuvat beno va-tigmelehu Tachpenes betoch beit Par'oh va-yehi Genuvat beit Par'oh betoch benei Par'oh.
This verse describes the birth of a sister to Tachpenes and the upbringing of her son, Genuvat, within the house of Pharaoh. It details how Tachpenes nursed him and how Genuvat ultimately became one of Pharaoh’s sons.
[1KI.11.21] And Hadad heard in Egypt that David had lain down with his fathers and that Joab, the commander of the army, had died. And Hadad said to Pharaoh, "Release me, and I will go to my land." [§]
Va-ha-dad sha-ma be-mitz-raim ki-shachav David im-avotav ve-ki-met Yoav sar-ha-tzava va-yomer Ha-dad el-Par’oh shal-che-ni ve-elech el-artzi.
This verse describes Hadad hearing news in Egypt about the death of David and Joab. He then requests Pharaoh to allow him to return to his land. 'Va' means 'and'. 'Ki' means 'that'. 'Im' means 'with'. 'Ve' means 'and'. 'Sar' means 'chief' or 'commander'. 'El' means 'to'.
[1KI.11.22] And he said to him, Pharaoh, that what are you lacking with me, and behold you are seeking to go to your land? And he said to him that you shall send me forth. [§]
Va-yo-mer lo Par-oh ki ma-atah chaser im-mee ve-hin-cha me-va-kesh la-lech et-art-zecha va-yo-mer lo ki sha-lach te-shal-che-nee.
This verse is Pharaoh speaking to Moses. 'Va-yo-mer' means 'and he said'. 'Lo' means 'to him'. 'Par-oh' is 'Pharaoh'. 'Ki' means 'that'. 'Ma-atah' means 'what are you'. 'Chaser' means 'lacking'. 'Im-mee' means 'with me'. 'Ve-hin-cha' means 'and behold you'. 'Me-va-kesh' means 'seeking'. 'La-lech' means 'to go'. 'Et-art-zecha' means 'to your land'. 'Va-yo-mer' again means 'and he said'. 'Lo' again means 'to him'. 'Ki' again means 'that'. 'Sha-lach' means 'send forth'. 'Te-shal-che-nee' means 'you shall send me'.
[1KI.11.23] And the Gods raised up an adversary against him, Rezon son of Eliada, who had fled from Hadad-ezer king of Zobah, my Lord. [§]
va-ya-kem elohim lo satan et-rezon ben-elyada ash-er bara-ch me-et hadad-ezer me-lech-tzovah adonai
This verse describes God raising up Satan to oppose Solomon. 'Elohim' is a plural form referring to 'the Gods'. 'Satan' is used here not as a proper name of a demonic entity, but as a role or function, 'adversary'. 'Adonai' means 'my Lord' and refers to the king of Zobah.
[1KI.11.24] And men gathered around him, and he became a commander of a troop in the killing of those by David. And they went to Damascus and settled in it, and they reigned in Damascus. [§]
va-yikbots alav anashim va-yehi sar-gedud ba-harog david otam va-yelchu dammeshek va-yeshvu bah va-yimlochu bedammeshek
This verse describes men gathering around a figure and becoming commanders of a troop after David killed others. They then went to Damascus, settled there, and reigned in Damascus.
[1KI.11.25] And the adversary was to Israel all the days of Solomon, and the evil that Hadad did, and he afflicted Israel, and he reigned over Aram. [§]
Va-yhi Satan liyisrael kol yemei shlomo ve'et har'ah asher hadad vayakatz beyisrael vayimloch al aram.
This verse describes the actions of 'Satan' against Israel during the reign of Solomon and the troubles caused by Hadad. 'Satan' here is a title meaning 'adversary' or 'accuser', and 'Hadad' is a proper name. 'Yisrael' means 'Israel', 'yemei' means 'days', 'shlomo' is 'Solomon', 'har'ah' means 'the evil' or 'the harm', 'beyisrael' means 'in Israel', and 'aram' means 'Aram'. The verbs indicate that 'Satan' was an adversary to Israel throughout Solomon's reign, and Hadad caused trouble in Israel, and then he reigned over Aram.
[1KI.11.26] And Jeroboam, son of Nebat, an Ephrathite from Zeredah, and the name of his mother was Zeruah, a widow, was a servant to Solomon. And he lifted up his hand against the king. [§]
ve-yarav’am ben-nevat ef-ra-ti min-ha-tzer-e-da ve-shem im-mo tzeru-a ish-ah al-ma-na eved li-shlo-mo va-yarem yad ba-me-lech.
This verse introduces Jeroboam, son of Nebat, an Ephrathite from Zeredah. His mother’s name was Zeruah, a widow. He was a servant to Solomon, and he raised his hand against the king.
[1KI.11.27] And this is the matter that took action with the king Solomon: he built the terrace, and he closed the breach of the city of David, his father. [§]
ve-zeh ha-davar asher herim yad ba-melech shlomo banah et-hamillo sagar et-pereetz ir David aviv.
This verse describes the work done by King Solomon. 've-zeh ha-davar' means 'and this is the matter'. 'asher' means 'that'. 'herim yad' literally means 'lifted hand', but idiomatically means 'took action'. 'ba-melech' means 'with the king'. 'shlomo' is the name Solomon. 'banah' means 'built'. 'et-hamillo' means 'the fill' or 'the terrace'. 'sagar' means 'closed' or 'filled in'. 'et-pereetz' means 'the breach'. 'ir David' means 'city of David'. 'aviv' means 'his father'.
[1KI.11.28] And the man Jeroboam was capable. And Solomon saw the young man because he was doing work, and he appointed him over all the forced labor of the house of Joseph. [§]
vehaish yarav'am gibor khayil vayara shlomo et-hanear ki-oseh mela'khah hu vaypaked oto lekhol-sevel beit yosef.
This verse describes Jeroboam, a capable young man, being noticed by Solomon because of his industriousness. Solomon then appoints him to oversee the forced labor of the house of Joseph. 'Vehaish' means 'and the man'. 'Yarav'am' is a proper name. 'Gibor khayil' means 'a man of strength' or 'capable'. 'Vayara' means 'and he saw'. 'Shlomo' is Solomon's name. 'Et-hanear' means 'the young man'. 'Ki-oseh mela'khah hu' means 'for doing work he is'. 'Vaypaked oto' means 'and he appointed him'. 'Lekhol-sevel beit yosef' means 'over all the forced labor of the house of Joseph'.
[1KI.11.29] And it happened at that time that Jeroboam departed from Jerusalem, and Ahijah the Shilonite, the prophet, found him on the road. He was covering himself with a new cloak, and the two of them were alone in the field. [§]
Va-yhi ba-et ha-hi ve-yarav'am yatza mi-yerushalayim va-yimtza oto achiyah ha-shiloni ha-navi baderech ve-hu mitkaseh be-salmah chadashah ushneyhem levadam ba-sadeh.
This verse describes a meeting between Jeroboam and the prophet Ahijah. 'Va-yhi' means 'and it happened'. 'Ba-et ha-hi' means 'at that time'. Jeroboam departed from Jerusalem and Ahijah the Shilonite, the prophet, found him on the road. He was concealing himself with a new garment, and the two of them were alone in the field.
[1KI.11.30] And Ahijah seized the new garment that was upon him, and he tore it into twelve pieces. [§]
va-yit-pos akh-ee-yah bas-sal-mah ha-ha-da-shah asher a-layv va-yik-ra-eh-ha shnayim asar kera-eem.
This verse describes the prophet Ahijah tearing a new garment into twelve pieces. 'Va-yit-pos' means 'and he seized'. 'Akh-ee-yah' is the proper name Ahijah. 'Bas-sal-mah' means garment. 'Ha-ha-da-shah' means 'the new'. 'Asher' means 'which'. 'A-layv' means 'upon him'. 'Va-yik-ra-eh-ha' means 'and he tore it'. 'Shnayim asar' means 'twelve'. 'Kera-eem' means 'pieces'.
[1KI.11.31] And He said to Jeroboam, "Take for yourself ten portions, for thus says Yahveh, the God of Israel, "Behold, I am tearing the kingdom from the hand of Solomon, and I will give to you ten of the tribes." [§]
va-yo-mer le-yarav-am, kah-leh-kha asarah ker-ah-eem, ki koh amar Yahveh Elohei Yisrael, hin-nee kor-eh et-hamam-lekhah mi-yad shlomo ve-nat-tee lekha et asarah ha-she-vah-teem.
This verse describes God speaking to Jeroboam. 'Kah-leh-kha' is a command to take. 'Ker-ah-eem' refers to pieces or portions, specifically sections of the kingdom. 'Hin-nee' means 'behold, I'. 'Kor-eh' means 'to tear'. 'Mam-lekhah' is kingdom. 'Ve-nat-tee' means 'and I will give'. 'Ha-she-vah-teem' means 'the tribes'. This is a prophetic declaration where Yahveh, the God of Israel, declares He will tear the kingdom from Solomon’s hand and give ten tribes to Jeroboam.
[1KI.11.32] And one tribe will be for him, for the sake of my servant David and for the sake of Jerusalem, the city that I have chosen in it from all the tribes of Israel. [§]
ve-ha-she-vet ha-e-chad yi-h'yeh-loo le-ma-an av-dee da-vid oo-le-ma-an ye-ru-sha-lim ha-eer a-sher ba-char-tee ba-h mik-kol shiv-tei yis-ra-el.
This verse discusses a tribe being designated for the service of Yahveh, for the sake of David, and for the sake of Jerusalem, the city Yahveh has chosen from all the tribes of Israel. The word 'shevet' means tribe, 'e-chad' means one, 'yi-h'yeh-loo' means will be to him, 'le-ma-an' means for the sake of, 'av-dee' means my servant, 'da-vid' is David, 'ye-ru-sha-lim' is Jerusalem, 'ha-eer' is the city, 'a-sher' means that, 'ba-char-tee' means I have chosen, 'ba-h' means in it, 'mik-kol' means from all, 'shiv-tei' means tribes of, and 'yis-ra-el' is Israel.
[1KI.11.33] Because they abandoned me and prostrated themselves before Ashtoret, the god of the Sidonians, to Kemosh, the god of Moab, and to Milkom, the god of the people of Ammon, and they did not walk in my ways to do what is right in my eyes, and my statutes and my judgments, like David, their ancestor. [§]
Ya'an asher azavuni vayishtachavu le'Ashtoret elohei Tzidon, likmosch elohei Mo'av ulemilkom elohei Bnei Ammon, velo halchu bidrachai la'asot hayashar be'einai v'chukotai umishpatai k'David avi.
This verse describes the reason for God's anger towards Israel. It states that they abandoned Yahveh and worshipped other gods – Ashtoret of the Sidonians, Kemosh of the Moabites, and Milkom of the Ammonites. They did not follow Yahveh’s ways, nor did they act justly in His sight, or follow His statutes and ordinances, unlike David, their ancestor.
[1KI.11.34] And I will not take the entire kingdom from his hand, for I will set a leader all the days of his life, for the sake of David my servant, whom I have chosen, who kept my commandments and my statutes. [§]
ve-lo-e-kakach et-kol-ha-mam-lach-ah mi-yad-o ki nas-i ashi-ten-nu kol ye-mei chay-av le-ma-an da-vid av-di asher bach-ar-ti oto asher sha-mar mitz-vo-tai ve-chuk-ko-tai.
This verse discusses God’s decision not to take the entire kingdom from Solomon’s hand. The reason given is to maintain a leader for David’s sake, his servant whom God chose and who kept his commandments and statutes all his life. 'Ve-lo' means 'and not'. 'E-kakach' means 'I will take'. 'Et' is an untranslatable grammatical marker. 'Kol' means 'all'. 'Ha-mam-lach-ah' means 'the kingdom'. 'Mi-yad-o' means 'from his hand'. 'Ki' means 'for' or 'because'. 'Nasi' means 'a leader' or 'a prince'. 'Ashi-ten-nu' means 'I will set him'. 'Kol ye-mei chay-av' means 'all the days of his life'. 'Le-ma-an' means 'for the sake of' or 'in order that'. 'Da-vid' is the name David. 'Av-di' means 'my servant'. 'Asher' means 'which' or 'who'. 'Bach-ar-ti oto' means 'I have chosen him'. 'Sha-mar' means 'he kept'. 'Mitz-vo-tai' means 'my commandments'. 'Ve-chuk-ko-tai' means 'and my statutes'.
[1KI.11.35] And I will take the kingdom from the hand of his son, and I will give it to you, the ten tribes. [§]
ve-la-kakh-ti ha-melu-kha mi-yad beno u-ne-tat-ti-ha le-kha et aseret ha-shevatim
This verse describes a transfer of authority. 've-la-kakh-ti' means 'and I will take'. 'ha-melu-kha' means 'the kingdom'. 'mi-yad beno' means 'from the hand of his son'. 'u-ne-tat-ti-ha' means 'and I will give it'. 'le-kha' means 'to you'. 'et aseret ha-shevatim' means 'the ten tribes'. The verse describes God taking the kingdom from the son of someone and giving it to another.
[1KI.11.36] And I will give to him a single tribe, so that he might be a light for my servant David all the days, in my presence in Jerusalem, the city that I have chosen for myself to put my name there. [§]
ve-liv-no et-ten she-vet-echad le-ma-an he-yo-t neer le-da-vid av-di kol-ha-ya-mim lif-nai bi-ru-sha-la-im ha-ir a-sher bach-ar-ti li la-sum sh-mi sham.
This verse discusses God providing a single 'tribe' or 'staff' for David's servant. It's a promise of continued lineage and a designated place – Jerusalem – where God will place his name. The word 'shevet' can mean both 'tribe' and 'staff' or 'scepter', implying a lineage or a royal line. ‘Neer’ is a light or a lamp. ‘Avdi’ is ‘my servant.’ ‘Lifnai’ means ‘before’ or ‘in the presence of.’ ‘La-sum sh-mi sham’ means ‘to put my name there.’
[1KI.11.37] And you I will take, and you will rule in all that your soul desires, and you will be king over Israel. [§]
ve-ot-kha e-ka-ch u-mal-akhta be-kol a-sher-te-aveh naf-she-kha ve-ha-yita melech al-yis-ra-el
This verse contains a promise from God to David. 've-ot-kha' means 'and you'. 'e-ka-ch' means 'I will take'. 'u-mal-akhta' means 'and you will rule'. 'be-kol' means 'in all'. 'a-sher-te-aveh' means 'that your soul desires'. 'naf-she-kha' means 'your soul'. 've-ha-yita' means 'and you will be'. 'melech' means 'king'. 'al-yis-ra-el' means 'over Israel'.
[1KI.11.38] And it will be, if you listen to all that I command you, and walk in my ways, and do what is right in my eyes by keeping my statutes and commandments, as David, my servant, did, then I will be with you, and I will build for you a faithful house, as I built for David, and I will give to you Israel. [§]
ve-ha-ya im-tishma et-kol-asher atsavecha ve-halachta bidrachai ve-asita hayashar be-einai lishmor chuqotai u-mitzvotai ka-asher asa david avdi ve-hayiti immach u-vaniti lecha bait-neeman ka-asher baniti le-david ve-natatti lecha et-yisrael.
This verse contains a conditional promise. It states that if one listens to all the commands and walks in the ways of the speaker, and does what is right in the speaker’s eyes by keeping the statutes and commandments, as David did, then the speaker will be with them and build a lasting house for them, just as was done for David, and give them Israel.
[1KI.11.39] And I will answer the seed of David for this reason, but not for all days. [§]
va'aneh et-zerah david l'ma'an zot ach lo chal-hayamim.
This verse speaks of answering the seed of David for this reason, but not for all days. 'Va'aneh' means 'and I will answer.' 'Et-zerah' means 'the seed of.' 'David' is the proper name David. 'L'ma'an zot' means 'for this reason.' 'Ach' means 'but.' 'Lo chal-hayamim' means 'not all the days'.
[1KI.11.40] And Solomon sought to kill Jeroboam. And Jeroboam arose and fled to Egypt, to Shishak, king of Egypt, and he was in Egypt until the death of Solomon. [§]
Va-yevakesh shlomo le-hamit et-yarav'am; va-yakum yarav'am va-yivrach mitzrayim el-shishak melech-mitzrayim va-yehi be-mitzrayim ad-mot shlomo.
This verse describes Solomon seeking to kill Jeroboam, prompting Jeroboam to flee to Egypt and seek refuge with its king, Shishak, remaining there until Solomon's death. The names have been transliterated to allow for a literal translation.
[1KI.11.41] And the remainder of the words of Solomon, and all that he did, and his wisdom, are they not written upon the book of the words of Solomon? [§]
ve-ye-ter div-rei shlo-mo ve-chol asher a-sa ve-chok-ma-to ha-lo hem ketuvim al-sefer divrei shlo-mo
This verse discusses the further writings of Solomon and all that he did, as well as his wisdom. It asks whether these things are not written on the book of Solomon’s writings.
[1KI.11.42] And the days that Solomon reigned in Jerusalem over all Israel were forty years. [§]
ve-ha-ya-mim asher malach shlomo bi-Yerushalayim al-kol-Yisrael arba-im shanah.
This verse states the number of years Solomon reigned in Jerusalem over all Israel. 've-ha-ya-mim' means 'and the days'. 'asher' means 'that' or 'which'. 'malach' means 'reigned'. 'shlomo' is the name 'Solomon'. 'bi-Yerushalayim' means 'in Jerusalem'. 'al-kol-Yisrael' means 'over all Israel'. 'arba-im' means 'forty'. 'shanah' means 'years'.
[1KI.11.43] And Solomon lay down with his fathers, and he was buried in the city of David his father. And Rehoboam his son reigned in his place. [§]
vayishkab shlomoh im avotav vayikaber be'ir david aviv vayimlok rechav'am beno tachattav.
This verse describes the death and burial of Solomon, and the ascension of his son, Rehoboam, to the throne. 'Vayishkab' means 'and he lay down', implying death. 'Im avotav' means 'with his fathers' - a common idiom for dying and being with ancestors. 'Vayikaber' means 'and he was buried'. 'Be'ir david' means 'in the city of David'. 'Aviv' means 'his father'. 'Vayimlok' means 'and he reigned'. 'Rechav'am' is a proper name. 'Beno' means 'his son'. 'Tachattav' means 'in his place'.
1KI.12
[1KI.12.1] And Rechab'am went to Shechem, because all Israel came to Shechem to make him king. [§]
vayelech rechav'am sh'chem ki sh'chem ba kol-yisra'el lehamlikh oto.
This verse describes Rechab'am going to Shechem because all of Israel came to Shechem to make him king. 'Vayelech' means 'and he went'. 'Rechab'am' is a proper name. 'Sh'chem' is a place name, Shechem. 'Ki' means 'because'. 'Ba' means 'came'. 'Kol-yisra'el' means 'all Israel'. 'Lehamlikh' means 'to make king'. 'Oto' means 'him'.
[1KI.12.2] And it happened, when Jeroboam son of Nebat heard, while he was still in Egypt, who had fled from the presence of King Solomon, that Jeroboam settled in Egypt. [§]
vayhi kishmoa yarav'am ben-nevat v'hu odenu b'mitzrayim asher barach mipnei hammelech shlomo vayeshev yarav'am b'mitzrayim.
This verse describes Jeroboam son of Nebat while he is still in Egypt, having fled from King Solomon. 'Vayhi' indicates a narrative starting point - 'and it happened'. 'kishmoa' means 'when he heard'. 'ben' means 'son of'. 'b'mitzrayim' means 'in Egypt'. 'asher' is a relative pronoun meaning 'who' or 'which'. 'barach' means 'he fled'. 'mipnei' means 'from the presence of' or 'from'. 'hammelech' means 'the king'. 'vayeshev' means 'and he settled'.
[1KI.12.3] And they sent and called to him, and Yarav'am and all the assembly of Israel came and spoke to Rechav'am, saying… [§]
va-yish-lachu va-yik-re-u-lo va-ya-vo Ya-rav-am ve-chol-ke-hal Yis-ra-el va-ye-dab-ru el-Re-chav-am le-e-mor
This verse describes a delegation being sent to Rechav'am (Jeroboam's son) by all the assembly of Israel. They sent and called to him, and then came and spoke to him, saying…
[1KI.12.4] Your father has hardened the yoke upon us, and you now make light from the service of your father the harsh and from his yoke the heavy which he put upon us, and we will serve you. [§]
avi-cha hik-sha et-ule-noo ve-atta ata-ah ha-kel me-avodat avi-cha ha-kasha u-me-ul-lo ha-kaved asher-natan al-ey-nu ve-na-av-dekha.
This verse is a plea from the Israelites to Moses. 'Avi-cha' means 'your father' and refers to Pharaoh. 'Hiksha' means 'has hardened'. 'Et-ule-noo' means 'the yoke of us'. 'Ve-atta ata-ah' means 'and you now'. 'Ha-kel' means 'make light'. 'Me-avodat avi-cha ha-kasha' means 'from the service of your father the harsh'. 'U-me-ul-lo ha-kaved' means 'and from his yoke the heavy'. 'Asher-natan al-ey-nu' means 'which he put upon us'. 'Ve-na-av-dekha' means 'and we will serve you'.
[1KI.12.5] And he said to them, "Go still three days and return to me," and the people went. [§]
va-yo-mer a-lei-hem le-chu od shlo-sha ya-mim ve-shu-vu ei-lai va-ye-le-chu ha-am
This verse consists of a verb and several nouns and adverbs. 'Va-yo-mer' means 'and he said'. 'A-lei-hem' means 'to them'. 'Le-chu' means 'go'. 'Od' means 'still' or 'again'. 'Shlo-sha' means 'three'. 'Ya-mim' means 'days'. 'Ve-shu-vu' means 'and return'. 'Ei-lai' means 'to me'. 'Va-ye-le-chu' means 'and they went'. 'Ha-am' means 'the people'.
[1KI.12.6] And King Rehoboam consulted the elders who had stood before the face of Solomon his father while he was living, saying, "How do you advise responding to these people with a matter?" [§]
va-yee-vah-atz ha-meh-lech re-chav-ahm et-ha-zeh-kay-neem ah-sher-ha-yoo oh-meh-deem et-peh-nee shlo-moh ah-veev bee-hee-yo-toh chai le-eh-mor ee-chah at-tem no-ah-tzeem le-hah-sheev et-ha-ahm ha-zeh dah-var.
This verse describes King Rehoboam consulting with the elders who had served his father, Solomon, while Solomon was still alive. He asks them how they advise responding to the people.
[1KI.12.7] And they spoke to him, saying, "If today you will be a servant to this people, and you will serve them and answer them, and you will speak good words to them, then they will be your servants all of the days." [§]
vay-dab-roo ei-laav le-emor im-ha-yom ti-yeh-yeh eved la-am ha-zeh va-avad-tem va-anitem ve-dibbarta aleihem devarim tovim ve-hayoo lecha avadim kol-ha-yamim.
This verse details a proposition given to someone. It states that if, on this day, you become a servant to this people and you serve them and answer them and speak good words to them, then they will become your servants for all days.
[1KI.12.8] And he abandoned the counsel of the elders who counseled him, and he sought counsel from the young men who grew up with him, those who stand before him. [§]
va-ya-azov et-at-zat ha-zekenim asher ye-atzuhu va-yiva-atz et-ha-yeladim asher gadlu itto asher ha-omedim le-fanav.
This verse describes a king abandoning the counsel of the elders and instead seeking advice from younger men who grew up with him and stand before him. 'Azov' means to abandon or forsake. 'Atzat' means counsel or advice. 'Zekenim' means elders. 'Yeatzuhu' means those who counseled him. 'Yiva-atz' means he sought counsel. 'Yeladim' means young men or children. 'Gadlu itto' means grew up with him. 'Omedim le-fanav' means those who stand before him.
[1KI.12.9] And he said to them, "What are you counseling, and we will respond to this people, regarding what they spoke to me, saying, ‘The burden is lightened from the yoke that your father placed upon us.’" [§]
va-yo-mer a-lei-hem ma-atem no-atz-im ve-nash-iv da-var et-ha-am ha-zeh asher dib-ru e-lai le-emor ha-kel min-ha-ol asher-natan av-icha a-lei-nu.
This verse describes a conversation where people are discussing plans and speaking to someone about relieving a burden. 'Aleihem' means 'to them'. 'Noatzim' comes from the root meaning 'to counsel' or 'to advise'. 'Nashiv' is 'we will return' or 'we will respond'. 'Ha-am ha-zeh' means 'this people'. 'Dibru' means 'they spoke'. 'E-lai' means 'to me'. 'Le-emor' means 'saying'. 'Ha-kel' is 'the burden'. 'Min-ha-ol' means 'from the yoke' or 'from the burden'. 'Avicha' means 'your father'. 'A-lei-nu' means 'upon us'.
[1KI.12.10] And the children who grew up with him spoke to him, saying, "Thus you shall say to this people who have spoken to you, saying, 'Your father has made our yoke heavy.' And you, make it lighter from upon us." Thus you shall speak to them: 'My smallness is heavier than the loins of my father.' [§]
vayedabru elav hayeladim asher gadlu ito leemor koh tomar laam hazeh asher dibru eleicha leemor avicha hikbid et uleinu veata hakel mealeinu koh tedaber aleihem katani avah mimatnei avi.
This verse recounts a conversation between children who grew up with a man and their instruction to him regarding what to tell the people. The people have complained to him that his father placed a heavy burden upon them and they request that he ease that burden. They instruct him to tell them that his 'smallness' (likely referring to his authority or position) is heavier than his father's loins (meaning his father's authority was not as burdensome).
[1KI.12.11] And now, my father has placed a heavy yoke upon you, and I will add to your yoke. My father will discipline you with rods, and I will discipline you with scorpions. [§]
ve'atah abi he'emis aleikhem ol kaved va'ani osif al ulkem avi yisar etkhem bashotim va'ani ayaser etkhem ba'akrabim.
This verse consists of a speaker addressing someone, stating that their father has imposed a heavy yoke upon them, and the speaker will add to that yoke. Further, the speaker's father will discipline them with rods, and the speaker will discipline them with scorpions. The key terms are 'abi' (my father), 'ol' (yoke), 'kaved' (heavy), and 'akrabim' (scorpions).
[1KI.12.12] And Jeroboam and all the people came to Rehoboam on the third day, as the king had spoken, saying, "Return to me on the third day." [§]
vayavo yarav'am vechol-ha'am el-rechav'am bayom hashelishi ka'asher diber hammelech le'emor shuvu elay bayom hashelishi.
This verse describes Jeroboam and all the people coming to Rehoboam on the third day, as the king had instructed them to do. The names are literal translations of their original forms.
[1KI.12.13] And the king answered the people harshly, and he abandoned the counsel of the elders who advised him. [§]
Va-yaan ha-melech et-ha-am kasha, va-ya-azov et-atzat ha-zekenim asher ye-atzuhu.
This verse describes the king responding harshly to the people and abandoning the counsel of the elders who advised him. 'Va-yaan' signifies 'and he answered'. 'Ha-melech' means 'the king'. 'Et-ha-am' means 'to the people'. 'Kasha' means 'harshly'. 'Va-ya-azov' means 'and he abandoned'. 'Et-atzat' means 'the counsel of'. 'Ha-zekenim' means 'the elders'. 'Asher' means 'who'. 'Ye-atzuhu' means 'advised him'.
[1KI.12.14] And he spoke to them like the advice of children, saying, "My father has made your burden heavy, and I will add to your burden. My father will discipline you with rods, and I will discipline you with scorpions." [§]
vay-da-ber a-lei-hem ka-at-sat ha-ye-la-dim lei-mor avi hi-kh-vid et ul-chem va-a-ni o-sif al ul-chem avi yi-sar et-chem ba-sho-tim va-a-ni a-ya-ser et-chem ba-ak-ra-vim
This verse contains a speech where someone is speaking *as if* they are the child of another, relaying a message. The speaker is reporting that their 'father' has made their burden heavy, and they will add to it. They say their 'father' will discipline them with rods, and they will discipline them with scorpions. This is likely a metaphor, and likely not a literal father-child relationship, but rather a ruler-subject relationship.
[1KI.12.15] And the king did not listen to the people, for it was a cause from Yahveh, in order that Yahveh might establish the word that Yahveh spoke by the hand of Ahijah the Shilohite to Jeroboam son of Nebat. [§]
Velo shamah hammelech el ha'am ki haytah sivah me'im Yahveh lema'an hakim et devaro asher diber Yahveh beyad achiyah hashiloni el yarav'am ben nevat.
This verse explains why the king did not listen to the people. It states that this was caused by Yahveh, so that Yahveh could fulfill the word that Yahveh spoke through the prophet Ahijah of Shiloh to Jeroboam son of Nebat.
[1KI.12.16] And all Israel saw that the king would not listen to them, and the people returned a word to the king, saying, "What share do we have in David, and no inheritance in the son of Jesse? To your tents, Israel! Now, see your house, David!" And Israel went to their tents. [§]
Va-yar kol-yis-ra-el ki lo-sha-ma ha-me-lech a-lei-hem, va-ya-shi-vu ha-am et ha-me-lech davar le-mor ma-lanu chelek be-da-vid ve-lo nach-ala be-ben-yishai le-ohalei-cha Yis-ra-el ata-ah re-eh beit-cha David va-yelech Yis-ra-el le-ohalei-v.
This verse describes the people of Israel turning against King Rehoboam after he refused to lighten their burdens. They expressed their lack of allegiance to him and his dynasty, declaring they had no part or inheritance in David or his son. They then returned to their own tents.
[1KI.12.17] And the sons of Israel who resided in the cities of Judah, and Rechabam reigned over them. [§]
oo-v’nei yis-ra-eil ha-yosh-veem b’arei y’hu-da va-yim-loch a-lei-hem rechav-am.
This verse describes the sons of Israel who resided in the cities of Judah, and how Rechabam reigned over them. The components break down as follows: 'sons of Israel' - the descendants of Israel; 'residing in the cities of Judah' - the place of their habitation; 'and he reigned over them' - indicates the establishment of Rechabam’s rule.
[1KI.12.18] And King Rehoboam sent Adoram, who was over the tax, and all Israel stoned him with stones, and he died. And King Rehoboam strengthened himself to ascend into the chariot to flee to Jerusalem. [§]
va-yish-lach ha-me-lech re-chav-am et-a-do-ram a-sher al-ha-mas va-yir-ge-mu kol-yis-ra-el bo e-ven va-ya-mot ve-ha-me-lech re-chav-am hit-a-metz la-a-lot ba-mer-cha-vah la-nus ye-ru-sha-la-yim
This verse describes a situation where King Rehoboam sent Adoram, who was in charge of the forced labor, and the people of Israel stoned him to death. Following this, King Rehoboam attempted to escape to Jerusalem by chariot.
[1KI.12.19] And Israel transgressed in the house of David, even until this day. [§]
va-yifsh'u yisra'el b'beit david ad hayom hazeh.
This verse describes Israel’s transgression within the house of David, continuing up to the present day. 'Va-yifsh'u' means ‘and they transgressed’. ‘Yisra’el’ is Israel. ‘B’beit david’ means ‘in the house of David’. ‘Ad hayom hazeh’ means ‘until this day’.
[1KI.12.20] And it happened, when all Israel heard that Yarav'am had returned, that they sent for him and called him to the assembly, and they made him king over all Israel. There was no one remaining from the house of David, except for the tribe of Judah alone. [§]
Va-yhi ki-shmoa kol-yisrael ki-shav Yarav'am va-yishlachu va-yikre'u oto el ha-eda va-yamliku oto al kol-yisrael lo haya acharei beit-David zulati shevet-Yehudah levado.
This verse describes the people of Israel hearing that Yarav'am had returned, and subsequently sending for him and proclaiming him king over all of Israel. It explicitly states that there was no one remaining from the house of David, except for the tribe of Judah alone.
[1KI.12.21] And Rehoboam came to Jerusalem and gathered all the house of Judah and the tribe of Benjamin, one hundred and eighty thousand young men equipped for war, to fight with the house of Israel, to restore the kingdom to Rehoboam, son of Solomon. [§]
vayavo rachav'am yerushalayim vayakhel et kol beit yehudah ve'et shivet binyamin me'ah ushmonim elef bachur ose milchamah lehilachem im beit yisrael lehashiv et hamelucha lirachav'am ben shlomo.
This verse describes Rehoboam gathering the tribes of Judah and Benjamin to wage war against the house of Israel, with the intention of restoring the kingdom to himself, the son of Solomon. 'Vayavo' means 'and he came'. 'Vayakhel' means 'and he gathered'. 'Beit' means 'house', often referring to a family or tribe. 'Shivet' means 'tribe'. 'Me'ah ushmonim elef' means 'one hundred and eighty thousand'. 'Bachur' means 'young man' or 'warrior'. 'Ose milchamah' means 'making war' or 'equipped for war'. 'Lehilachem' means 'to fight'. 'Hamelukha' means 'the kingdom'. 'Ben' means 'son'.
[1KI.12.22] And it came to pass, the word of the Gods came to Shmayah, a man of the Gods, to say. [§]
Va-yhee devar ha-Elohim el-Shmayah ish ha-Elohim le-emor.
This verse begins with a standard introductory formula 'va-yhee' meaning 'and it came to pass'. 'Devar' means 'word' or 'matter'. 'Ha-Elohim' means 'the Gods'. 'El-Shmayah' is a proper name, 'to Shmayah'. 'Ish ha-Elohim' means 'man of the Gods'. 'Le-emor' means 'to say'. Thus, the verse details a word coming to a man of the Gods, with an instruction to speak.
[1KI.12.23] Say to Rechabam, son of Solomon, king of Judah, and to all the house of Judah and Benjamin, and to the rest of the people, saying: [§]
Emor el-Rechav'am ben-Shlomo melech Yehudah ve-el kol beit Yehudah u-Vinyamin ve-yeter ha-am le'emor.
This verse is a command to speak to Rechabam, son of Solomon, king of Judah, and to all the house of Judah and Benjamin, and the rest of the people. The phrase 'le'emor' means 'to say' or 'saying'. 'El' means 'to' or 'at'. 'Ben' means 'son'. 'Melech' means 'king'. 'Yehudah' is the name Judah. 'Ve' means 'and'. 'Kol' means 'all'. 'Beit' means 'house'. 'Binyamin' is the name Benjamin. 'Yeter' means 'rest' or 'remainder'. 'Ha-am' means 'the people'.
[1KI.12.24] Thus says Yahveh: Do not go up, and do not fight against your brothers, the children of Israel. Return, each one to his house, for from me has this matter come. And they heard the word of Yahveh, and they returned to go as the word of Yahveh instructed. [§]
Koh amar Yahveh lo ta'alu ve lo tilachamon im acheichem benei Yisrael shuvu ish le veito ki me'iti nihyah hadavar hazeh vayishma'u et devar Yahveh vayashuvu lalechet kidvar Yahveh.
This verse contains a command from Yahveh to not engage in conflict with fellow Israelites and to return to their homes. It asserts that this directive originates from Yahveh and states that the people obeyed this command and returned as Yahveh instructed.
[1KI.12.25] And Jeroboam built Shechem on the mountain of Ephraim and lived in it. And he went out from there and built Penuel. [§]
Va-yiven Yarav'am et-Shekhem be-har Efrayim va-yeshev bah, va-yetsa misham va-yiven et-Penuel.
This verse describes the building activities of Jeroboam. 'Va-yiven' means 'and he built'. 'Yarav'am' is a proper noun, Jeroboam. 'Et-Shekhem' signifies 'Shechem'. 'Be-har Efrayim' means 'on the mountain of Ephraim'. 'Va-yeshev bah' translates to 'and he lived in it'. 'Va-yetsa misham' means 'and he went out from there'. Finally, 'va-yiven et-Penuel' means 'and he built Penuel'.
[1KI.12.26] And Jeroboam said in his heart, "Now the kingdom will return to the house of David." [§]
vayomer yarav'am belibo 'atah tashuv hamamlacha lebeit david.
This verse recounts Jeroboam’s thought process. 'Vayomer' means 'and he said'. 'Yarav'am' is the name Jeroboam. 'Belibo' means 'in his heart'. 'Atah' means 'now'. 'Tashuv' means 'will return'. 'Hamamlacha' means 'the kingdom'. 'Lebeit' means 'to the house of'. 'David' is the name David.
[1KI.12.27] If this people goes up to offer sacrifices in the house of Yahveh in Jerusalem, and the heart of this people turns back to their lords, to Rechav'am, the king of Judah, then they will kill me, and they will return to Rechav'am, the king of Judah. [§]
Im-yaaleh ha-am ha-zeh la-asot zevachim be-beit-Yahveh bi-Yerushalayim ve-shav lev ha-am ha-zeh el-Adonaihem el-Rechav'am melech Yehudah ve-haraguni ve-shavu el-Rechav'am melech Yehudah.
This verse describes a hypothetical situation where the people go to offer sacrifices at the house of Yahveh in Jerusalem, but their hearts turn back to their lords, specifically Rechav'am, the king of Judah. It expresses a fear that they will turn away from Yahveh and return to the allegiance of the king, and that the speaker will be killed as a result of this return.
[1KI.12.28] And the king consulted, and he made two calves of gold. And he said to them, "Enough for you from ascending to Jerusalem, behold, your gods, Israel, who brought you up from the land of Egypt." [§]
va-yee-vah-atz ha-meh-lech va-yah-ahs shnei eg-lei zah-hav va-yoh-mer a-leh-hem rav-la-chem me-ah-lot yru-sha-lim hee-neh eh-lo-hay-kha yis-ra-el a-sher heh-eh-loo-kha mei-eretz mitz-rah-yim
This verse describes the actions of a king who made two golden calves and declared them to be the gods of Israel, who had brought them up from the land of Egypt. 'Va-yee-vah-atz' means 'and the king consulted'. 'Ha-meh-lech' means 'the king'. 'Va-yah-ahs' means 'and he made'. 'Shnei eg-lei zah-hav' means 'two calves of gold'. 'Va-yoh-mer' means 'and he said'. 'A-leh-hem' means 'to them'. 'Rav-la-chem' means 'enough for you'. 'Me-ah-lot' means 'from ascending'. 'Yru-sha-lim' means 'Jerusalem'. 'Hee-neh' means 'behold'. 'Eh-lo-hay-kha' means 'your gods'. 'Yis-ra-el' means 'Israel'. 'A-sher' means 'who'. 'Heh-eh-loo-kha' means 'brought you up'. 'Mei-eretz mitz-rah-yim' means 'from the land of Egypt'.
[1KI.12.29] And he put the one in the house of God, and the one he gave in Dan. [§]
va-ya-sem et-ha-echad be-beit-el ve-et-ha-echad natan be-dan.
This verse describes someone placing one thing in Bethel and giving another to Dan. "Va-ya-sem" means "and he put". "Et-ha-echad" means "the one". "Beit-el" means "house of God". "Ve" means "and". "Natan" means "gave". "Be-dan" means "in Dan".
[1KI.12.30] And it happened that this thing became a sin, and the people went before the one as far as Dan. [§]
Va-yhi ha-davar ha-zeh le-chatat va-yelekhu ha-am lifnei ha-echad ad-dan.
This verse describes a situation that became a sin, and the people went before the one, up to Dan. "Va-yhi" indicates 'and it happened'. "Ha-davar ha-zeh" means 'this thing' or 'this word'. "Le-chatat" means 'to sin' or 'for sin'. "Va-yelekhu" means 'and they went'. "Ha-am" means 'the people'. "Lifnei" means 'before'. "Ha-echad" means 'the one'. "Ad-dan" means 'up to Dan' or 'as far as Dan'.
[1KI.12.31] And he made houses of high places and he made priests from among the people, who were not from the sons of Levi. [§]
va-ya-as et-beit ba-mot va-ya-as ko-ha-nim mi-ke-tzot ha-am a-sher lo-hayu mi-be-nei le-vi
This verse describes the building of high places for worship and the appointment of priests from among the people who were not from the tribe of Levi. ‘Va-ya-as’ means ‘and he made’. ‘Et’ is a grammatical particle. ‘Beit bamot’ means ‘house of high places’. ‘Ko-ha-nim’ means ‘priests’. ‘Mi-ke-tzot ha-am’ means ‘from the edges of the people’ or ‘from among the people’. ‘A-sher’ means ‘who’ or ‘that’. ‘Lo-hayu’ means ‘were not’. ‘Mi-be-nei le-vi’ means ‘from the sons of Levi’.
[1KI.12.32] And Jeroboam made a festival in the eighth month, on the fifteenth day of the month, like the festival that was in Judah. And he went up to the altar, thus did he in Bethel to sacrifice to the calves that he had made. And he stationed in Bethel the priests of the high places that he had made. [§]
Va-ya-as Ya-rav-am chag ba-chodesh ha-she-mi-ni ba-cha-mi-sha-asar yom la-chodesh ke-chag asher bi-ye-hu-da va-ya-al al-ha-miz-be-ach ken asa be-beit-el le-za-ve-ach la-a-ga-lim asher asa ve-he-emid be-beit-el et ko-ha-nei ha-ba-mot asher asa.
This verse describes Jeroboam establishing a festival in the eighth month, similar to the festival in Judah, and offering sacrifices to the calf idols he had made. He also appointed priests for the high places he had constructed in Bethel.
[1KI.12.33] And Jeroboam went up to the altar that he had made in Bethel on the fifteenth day of the eighth month, in the month that he devised from his own heart. And he made a festival for the sons of Israel, and he went up to the altar to offer sacrifices. [§]
va-ya'al al-ham-miz-bay-ach a-sher-a-sah b'bayt-el ba-cha-mee-shah a-sar yom ba-cho-desh ha-she-mee-nee ba-cho-desh a-sher-ba-dah mil-lib-bod va-ya-as chag liv-ney yis-ra-el va-ya-al al-ham-miz-bay-ach le-hak-teer.
This verse describes Jeroboam establishing a festival and offering sacrifices on an altar he made in Bethel. 'Jeroboam went up to the altar that he had made in Bethel on the fifteenth day of the eighth month, in the month that he devised from his own heart, and he made a festival for the sons of Israel, and he went up to the altar to offer sacrifices.' The verse focuses on Jeroboam's initiative and deviation from established worship.
1KI.13
[1KI.13.1] And behold, a man of God came from Judah, with a word from Yahveh to the house of Bethel. And Jeroboam was standing by the altar to offer incense. [§]
vehinne ish elohim ba miyehuda bidevar Yahveh el-beit-el veyarav'am omed al-hamizbeach lehak'tir.
This verse describes a man of God coming from Judah to the house of Bethel with a word from Yahveh. Jeroboam is standing by the altar to offer incense.
[1KI.13.2] And he called out to the altar in the name of Yahveh, and he said, "Altar, altar, thus says Yahveh: Behold, a son is born to the house of David, Josiah is his name, and he will sacrifice upon you the priests of the high places who make offerings upon you, and human bones will be burned upon you." [§]
Va-yik-rah al-hah-miz-beh-ach bi-de-var Yahveh va-yo-mer miz-beh miz-beh koh ah-mar Yahveh hi-neh ben no-lad le-beit Da-vid Yo-a-shi-ya-hu sh-mo ve-za-vach a-lei-cha et koh-anei ha-ba-mot ha-mak-tir-im a-lei-cha ve-atz-mot a-dam yis-re-fu a-lei-cha.
This verse describes a prophetic utterance concerning the altar. Someone is calling out to the altar in the name of Yahveh, and Yahveh is speaking through them. The prophecy concerns a son named Josiah who will be born to the house of David. He will sacrifice on the altar the priests of the high places who make offerings on it, and human bones will be burned on it. The repetition of "mizbeach" (altar) emphasizes the focus of the prophecy.
[1KI.13.3] And He will give on that day a sign, saying, "This is the sign that Yahveh spoke of: behold, the altar will be torn, and the ashes which are upon it will be poured out." [§]
ve-natan bayom hahu mofet le-emor zeh hamofet asher diber Yahveh hineh hamizbeach nikra venishpach hadeshen asher alav
This verse describes a sign given to demonstrate the power of Yahveh. It states that on that day, a sign would be given, specifically that the altar would be torn and the ashes upon it would be poured out.
[1KI.13.4] And it came to pass, when the king heard the word of a man of the Gods who called out against the altar in the house of El, that Yarav-am extended his hand from above the altar to say, "Seize him!" And the hand which he extended against him became withered, and he could not return it to himself. [§]
Va-yhi ki-shmo-a ha-me-lech et-devar ish-ha-Elohim asher kara al-ha-miz-be-ach be-beit-El va-yish-lach Yarav-am et-yado me-al ha-miz-be-ach le-e-mor tif-soh-hu va-ti-vash ya-do asher sha-lach a-lav ve-lo ya-chol la-hashi-vah-ha ei-lav.
This verse describes the king’s reaction when hearing the word of a man of the Gods who proclaimed against the altar in the house of El. The king, Yarav-am, extended his hand to seize the man, but his hand became withered and he could not draw it back.
[1KI.13.5] And the altar was torn, and the offering was poured out from the altar, like a sign which the man of the Gods gave by the word of Yahveh. [§]
vehammizbeach nikra vayishapech hadashen minhammizbeach kammopef asher natan ish haelohim bidevar Yahveh.
This verse describes an altar being torn apart and its contents spilled as a sign or demonstration from a man of the gods through the word of Yahveh. 've' is a conjunction meaning 'and'. 'hammizbeach' refers to 'the altar'. 'nikra' means 'was torn'. 'vayishapech' means 'and was poured out'. 'hadashen' is 'the fat' or 'the offering'. 'minhammizbeach' means 'from the altar'. 'kammopef' means 'like a sign'. 'asher' means 'which'. 'natan' means 'gave'. 'ish' means 'man'. 'haelohim' means 'the Gods'. 'bidevar' means 'by the word of'. 'Yahveh' is the name of God.
[1KI.13.6] The king responded and said to the man of God, "Please, turn your face to Yahveh, your God, and pray for me, so that my hand may return to me." And the man of God turned his face to Yahveh, and the hand of the king returned to him, and it was as before. [§]
Va'yan hammelech vayomer el-ish haElohim chal-na et-p'nei Yahveh Elohey'cha v'hitpallel ba'adi v'tashov yadi elay vayachal ish-haElohim et-p'nei Yahveh vatashov yad-hammelech elav vat'hi k'varishonah.
This verse describes the king asking a man of God to intercede with Yahveh, the God of the man of God, on his behalf. The king's hand was afflicted, and he hopes that prayer will restore it. The man of God does as requested, and the king's hand is restored to its former condition.
[1KI.13.7] And the king spoke to the man of the Gods, "Come with me to the house and eat a meal, and I will give to you a gift." [§]
vay-da-ber ha-me-lech el-ish ha-elo-him bo-ah it-tee ha-bay-tah ve-se-ah-dah ve-et-nah lech mat-tat.
This verse describes a king speaking to a man of God. The king invites the man of God to come to his home, eat a meal, and receive a gift. 'Vay-da-ber' means 'and spoke'. 'Ha-me-lech' means 'the king'. 'El-ish ha-elo-him' means 'to the man of the Gods'. 'Bo-ah it-tee' means 'come with me'. 'Ha-bay-tah' means 'the house'. 'Ve-se-ah-dah' means 'and eat a meal'. 'Ve-et-nah lech' means 'and I will give to you'. 'Mat-tat' means 'a gift'.
[1KI.13.8] And the man of the Gods said to the king, "If you give to me half of your house, I will not come with you, and I will not eat bread and I will not drink water in this place." [§]
va-yo-mer ish-ha-elo-him el-ha-me-lech im-ti-ten-li et-chatsi-bey-techah lo avo im-mech ve-lo o-chal le-chem ve-lo esh-teh-mayim ba-ma-kom ha-zeh.
This verse is spoken by 'the man of God' to the king. He is refusing a gift from the king. 'Ish ha-Elohim' literally means 'man of the Gods'. 'Elohim' is a plural form, thus 'the Gods'. 'Beytechah' means 'your house', specifically 'half of your house'. The speaker refuses to enter into companionship with the king, or consume food or drink in that place if given half the king's house.
[1KI.13.9] Thus commanded me by the word of Yahveh to say, you shall not eat bread, and you shall not drink water, and you shall not return on the path that you walked. [§]
kee-ken tsiv-vah oh-tee bid-var Yahveh le-emor lo-to-khal le-chem ve-lo tishteh-mayim ve-lo tashuv bad-derech asher halakhta.
This verse states a command received regarding Yahveh. It details restrictions on eating bread, drinking water, and returning on the path that was walked. 'Kee-ken' means 'thus', indicating a reason or basis for the following statement. 'Tsiv-vah' means 'commanded'. 'Bid-var Yahveh' means 'by the word of Yahveh'. 'Le-emor' means 'to say'. 'Lo-to-khal' means 'you shall not eat'. 'Le-chem' means 'bread'. 'Ve-lo tishteh-mayim' means 'and you shall not drink water'. 'Ve-lo tashuv' means 'and you shall not return'. 'Bad-derech' means 'on the path'. 'Asher halakhta' means 'that you walked'.
[1KI.13.10] And he went by another way, and did not return by the way that he came to the house of God. [§]
va-yeh-lekh be-deh-rekh ah-kher ve-lo shav ba-deh-rekh ah-sher ba bah el-beit-el.
This verse describes someone going a different way and not returning by the way they came to Bethel. 'Va-yeh-lekh' means 'and he went.' 'Be-deh-rekh' means 'by the way' or 'on the road.' 'Ah-kher' means 'other' or 'different.' 'Ve-lo shav' means 'and he did not return.' 'Ba-deh-rekh ah-sher ba bah' means 'by the way that he came.' 'El-beit-el' means 'to Bethel.'
[1KI.13.11] And one prophet, an old man, sat in Bethel, and his son came and told him all the deeds that the man of the Gods had done today in Bethel, the things that he spoke to the king, and they told them to their father. [§]
ve-navi echad zaken yoshev be-beit-el vayavo beno vayesaper-lo et-kol-hama'aseh asher-asah ish-haelohim hayom be-beit-el et-hadevarim asher diber el-hammelech vayesaperum la'aviehem.
This verse describes a prophet's son relaying information to his father about the actions and words of another man of the Gods, specifically concerning what was said to the king. Each word is translated as literally as possible, reflecting the original meaning without traditional theological interpretations. 'Ish-haelohim' literally means 'man of the Gods'.
[1KI.13.12] And their father spoke to them, "Which path did he walk?" And his sons saw the path that the man of the Gods walked, the one who came from Judah. [§]
va-ye-da-ber a-lei-hem a-vi-hem ei-zeh ha-derech ha-lach va-yir-u ba-nav et ha-derech asher halach ish ha-Elohim asher ba mi-Yehudah
This verse describes a father speaking to his sons about the path a man of God has taken, specifically mentioning that the man came from Judah. 'va-ye-da-ber' means 'and he spoke'. 'a-lei-hem' means 'to them'. 'a-vi-hem' means 'their father'. 'ei-zeh' means 'which'. 'ha-derech' means 'the way/path'. 'ha-lach' means 'walked'. 'va-yir-u' means 'and they saw'. 'ba-nav' means 'his sons'. 'et' is a particle that marks the direct object. 'asher' means 'which/that'. 'ish' means 'man'. 'ha-Elohim' means 'the Gods'. 'mi-Yehudah' means 'from Judah'.
[1KI.13.13] And he said to his sons, "Tie the donkey for me." And they tied the donkey for him, and he rode upon it. [§]
Va-yo-mer el-ba-nav, khiv-shu-lee ha-cha-mor, va-yach-vshu-lo ha-cha-mor, va-yir-kah-boo a-lav.
This verse describes a father instructing his sons to prepare his donkey for him to ride. 'Va-yo-mer' means 'and he said'. 'El-ba-nav' means 'to his sons'. 'Khiv-shu-lee' means 'tie for me'. 'Ha-cha-mor' means 'the donkey'. 'Va-yach-vshu-lo' means 'and they tied for him'. 'Va-yir-kah-boo a-lav' means 'and he rode upon it'.
[1KI.13.14] And he went after the man of the Gods, and found him sitting under the tree. And he said to him, "Are you the man of the Gods who came from Judah?" And he said, "I am." [§]
vayelekh akharei ish haElohim vayimtsa'ehu yoshev takhat haElah vayomer elav ha'atah ish haElohim asher ba'ata miYehudah vayomer ani.
This verse describes someone going after a man of God and finding him sitting under a tree. The person asks if he is the man of God who came from Judah, and he responds, "I am."
[1KI.13.15] And he said to him, "Go with me to the house, and eat bread." [§]
vayomer elav lech itti habayta ve'echol lechem
This verse consists of a verb (vayomer - and he said), a prepositional phrase indicating the person addressed (elav - to him), a command (lech - go), a prepositional phrase indicating direction/accompaniment (itti - with me), a noun phrase indicating destination (habayta - the house), a conjunction (ve - and), and a verb with an object (echol lechem - eat bread). The word 'El' appears as part of the address. 'El' here functions not as a divine name, but as part of the possessive pronoun 'elav' (to him).
[1KI.13.16] And he said, "I am not able to return with you, and I am not able to come with you. And I will not eat bread, and I will not drink water with you in this place." [§]
Va-yo-mer lo u-chal le-shuv it-cha ve-lavo it-cha ve-lo o-chal le-chem ve-lo esh-teh it-cha ma-yim ba-ma-kom ha-zeh.
This verse contains a declaration of unwillingness to share sustenance with someone. 'Va-yo-mer' means 'and he said'. 'Lo u-chal' means 'not able'. 'Le-shuv it-cha' means 'to return with you'. 'Ve-lavo it-cha' means 'and to come with you'. 'Ve-lo o-chal le-chem' means 'and not eat bread'. 'Ve-lo esh-teh it-cha ma-yim' means 'and not drink water with you'. 'Ba-ma-kom ha-zeh' means 'in this place'.
[1KI.13.17] For a word came to me from Yahveh: you shall not eat bread and you shall not drink water there. You shall not return to go by the way that you walked in it. [§]
kee-da-var eh-lai bee-de-var Yahveh lo-to-akhal le-chem ve-lo-tishte shahm ma-yim lo-tashuv la-lekhet ba-derech asher-halakta bah
This verse contains instructions given to someone. It states that they should not eat bread or drink water at a certain place, and they should not return by the way they came. The phrase 'davar Yahveh' signifies 'the word of Yahveh', or a message from Yahveh.
[1KI.13.18] And he said to him, "Also I am a prophet like you, and an angel spoke to me in the word of Yahveh to say, 'Return him with you to your house, and he will eat bread and he will drink water, because Yahveh has deceived him.'" [§]
Va-yo-mer lo, gam ani navi ka-mo-cha, u-malakh di-ber elai bi-devar Yahveh le-emor ha-shiv-hu it-cha el-beitecha ve-yo-chal lechem ve-yesht mayim ki-kheish lo.
This verse describes a prophet speaking to another prophet. The first prophet tells the second that an angel of Yahveh spoke to him, instructing him to return with the other prophet to his home, where he will eat bread and drink water, because Yahveh has deceived him. 'Va-yo-mer' means 'and he said'. 'lo' is 'to him'. 'Gam' is 'also'. 'ani' is 'I'. 'navi' is 'prophet'. 'ka-mo-cha' is 'like you'. 'u-malakh' is 'and an angel'. 'di-ber' is 'spoke'. 'elai' is 'to me'. 'bi-devar' is 'in the word of'. 'Yahveh' is the proper name of God. 'le-emor' means 'to say'. 'ha-shiv-hu' means 'return him'. 'it-cha' means 'with you'. 'el-beitecha' means 'to your house'. 've-yo-chal' means 'and he will eat'. 'lechem' means 'bread'. 've-yesht' means 'and he will drink'. 'mayim' means 'water'. 'ki-kheish' means 'because he has deceived'. 'lo' means 'him'.
[1KI.13.19] And he returned with him, and he ate bread in his house, and he drank water. [§]
vay-shahv it-toh vay-oh-khal le-chem be-beit-toh vay-esht mah-yim
This verse describes a returning and eating of bread and drinking of water. 'Vay-shahv' means 'and he returned with him'. 'Vay-oh-khal' means 'and he ate'. 'Le-chem' means 'bread'. 'Be-beit-toh' means 'in his house'. 'Vay-esht' means 'and he drank'. 'Mah-yim' means 'water'.
[1KI.13.20] And it happened, they were sitting at the table, and then the word of Yahveh came to the prophet who sent them back. [§]
Va-yhi hem yoshvim el-ha-shulchan, po va-yhi devar-Yahveh el-ha-navi asher hashivo.
This verse describes a situation where 'they' are sitting at a table, and then 'the word of Yahveh' comes to the prophet who returned (or sent them back). The 'they' is not explicitly defined in this verse; context is needed to understand who 'they' refers to. 'Va-yhi' is a common introductory phrase meaning 'and it happened' or 'and it was'. 'El' means 'to' or 'at'. 'Ha' is the definite article 'the'. 'Devar' means 'word'. 'Asher' means 'who' or 'which'. 'Hashivo' means 'returned him' or 'sent him back'.
[1KI.13.21] And he called to the man of God who came from Judah to say, "Thus says Yahveh: Because you have opposed the mouth of Yahveh, and you have not kept the commandment that Yahveh, your God, commanded you." [§]
Va-yik-ra el-ish ha-Elohim asher-ba mi-Yehudah le-emor koh amar Yahveh ya'an ki marit pi Yahveh ve-lo shamarta et-ha-mitzvah asher tziv-cha Yahveh Elohey-cha.
This verse recounts a message delivered to a man of God who came from Judah. The speaker relays a word from Yahveh explaining that the man has opposed the mouth of Yahveh and not kept the commandment that Yahveh, his God, commanded him.
[1KI.13.22] And she returned and ate bread and drank water in the place where God spoke to her, “Do not eat bread and do not drink water.” Your body will not come to the grave of your fathers. [§]
va-ta-shav va-to-achal le-chem va-tesh-teh ma-yim ba-ma-kom a-sher di-ber e-lech a-al-to-achal le-chem ve-al-tesh-teh ma-yim lo-ta-vo nev-la-tech el-ke-ver a-vo-tech
This verse details a command from God to a prophet regarding eating and drinking. The prophet is told where to eat and drink, and then is told *not* to eat and drink in that same place. It also includes a statement about where the prophet’s body will not end up.
[1KI.13.23] And it came to pass, after he had eaten bread and after he had drunk, that he saddled the donkey for the prophet who had sent him back. [§]
Va-yhi acharei ochlo lechem ve'acharei shtohto vayachbos-lo ha-chamor lanavi asher hashivo.
This verse describes a man preparing his donkey after eating and drinking, intending to return to the prophet who had sent him.
[1KI.13.24] And he went, and a lion found him on the road, and killed him. And his corpse was thrown on the road, and the donkey stood beside it, and the lion stood beside the corpse. [§]
vayelekh vayimtsaehu aryeh baderekh vaymitehu vat'hi nivlatoh mushlekhet baderekh vehachamor omeid etzalah veharyeh omeid etzel hanivelah
This verse describes a man encountering a lion on the road, who kills him, and leaves his body there with the donkey standing nearby. 'Vayelekh' means 'and he went'. 'Vayimtsaehu' means 'and he found him'. 'Aryeh' means 'lion'. 'Baderekh' means 'on the road'. 'Vaymitehu' means 'and he killed him'. 'Nivlatoh' means 'his corpse'. 'Mushlekhet' means 'thrown'. 'Vehachamor' means 'and the donkey'. 'Omeid' means 'standing'. 'Etzalah' means 'beside it'. 'Veharyeh' means 'and the lion'. 'Etzel hanivelah' means 'beside the corpse'.
[1KI.13.25] And behold, men were passing by and they saw the carcass thrown in the road and the lion standing near the carcass. And they came and spoke in the city where the old prophet dwells in it. [§]
vehinneh anashim ovrim vayiru et hanniveilah mushlechet baderech veet haaryeh omed etzel hanniveilah vayavo vydabru ba'ir asher hanavi hazaken yoshev bah.
This verse describes people passing by and observing a carcass and a lion standing near it. They then go and report this incident to the city where an old prophet resides. The names of God are not present in this verse.
[1KI.13.26] And the prophet who turned him from the way heard. And the man of God said, “This is the one who defied the mouth of Yahveh.” And Yahveh gave him to the lion, and it broke him and killed him, according to the word of Yahveh that He had spoken to him. [§]
va-yishma ha-navi asher heshivo min ha-derech va-yomer ish ha-elohim hu asher marah et pi Yahveh va-yitenehu Yahveh la-arieh va-yishbrehu va-yemitehu kidvar Yahveh asher diber-lo.
This verse describes a prophet who was deceived and led astray. A man of God states that this happened because the prophet defied the word of Yahveh. Consequently, Yahveh allowed a lion to attack, break, and kill the prophet, fulfilling what Yahveh had spoken to him.
[1KI.13.27] And he spoke to his sons to say, "Bind the donkey for me," and they bound it. [§]
va-ye-da-ber el-ba-nav le-e-mor khiv-shu-lee et-ha-cha-mor va-ya-cha-voshu
This verse describes someone speaking to their sons and instructing them to bind or prepare the donkey. "Va-ye-da-ber" means "and he spoke". "El-ba-nav" means "to his sons". "Le-e-mor" means "to say". "Khiv-shu-lee" means "bind for me". "Et-ha-cha-mor" means "the donkey". "Va-ya-cha-voshu" means "and they bound".
[1KI.13.28] And he went and found the corpse of him thrown in the road, and a donkey and the lion were standing near the corpse. The lion had not eaten the corpse, and it had not broken the donkey. [§]
vayelekh vayimtsa et nivlatoh mushlekhet baderekh vachamor veharyeh omedim etzel haniveilah lo akhal haaryeh et haniveilah velo shavar et hachamor.
This verse describes someone finding a corpse by the road with a donkey and a lion standing near it. The lion did not eat the corpse, nor did it break the donkey.
[1KI.13.29] And the prophet took the corpse of the man of the Gods and placed him upon the donkey, and he returned, and he came to the city of the old prophet to mourn and to bury him. [§]
Va-yissa ha-navi et-nivlat ish-ha-Elohim va-yanichehu el-ha-hamor va-yashivehu va-yavo el-ir ha-navi ha-zaken li-sfod u-likbro.
This verse describes a prophet taking the remains of another man of God, placing them on a donkey, and returning to the city of an old prophet to mourn and bury them. Let's break down the names of God: 'ha-Elohim' means 'the Gods'. 'Ish-ha-Elohim' means 'man of the Gods'.
[1KI.13.30] And he laid his corpse in his grave, and they lamented over him, saying, "Alas, my brother!" [§]
va-yanach et-nivlato be-kivro va-yispedu alav hoy achi
This verse describes the burial of a body and the lamentation over it. "va-yanach" means 'and he laid'. "et-nivlato" means 'his corpse'. "be-kivro" means 'in his grave'. "va-yispedu" means 'and they lamented'. "alav" means 'over him'. "hoy achi" means 'alas, my brother'.
[1KI.13.31] And it happened after they buried him, that he said to his sons, saying, “When I die, bury me in the tomb where the man of the Gods is buried. Place my bones near his bones.” [§]
Va-yhi akharei kavro oto, va-yomer el-banav le-emor, be-moti u-kevartem oti ba-kever asher ish ha-elohim kavur bo, etzel atzmotaiv, hani’chu et atzmotaiv.
This verse describes a man speaking to his sons after his burial. He instructs them to bury him in the same tomb as ‘the man of God’ and to place his bones next to the bones of that man.
[1KI.13.32] For it will certainly be the thing that was proclaimed by the word of Yahveh upon the altar that is in the house of Bethel, and upon all the houses of the high places that are in the cities of Samaria. [§]
Ki hayoh yihyeh hadavar asher kara bidvar Yahveh al hamizbeach asher bebeit el veal kol battei habamot asher bearei shomron.
This verse discusses a prophecy or declaration that will certainly come to pass. 'Ki' means 'for' or 'because'. 'Hayoh' is a future tense of 'to be'. 'Yihyeh' is also a future tense of 'to be,' used for emphasis. 'Hadavar' means 'the word' or 'the thing'. 'Asher' means 'that' or 'which'. 'Kara' means 'to call' or 'to proclaim'. 'Bidvar' means 'by the word of'. 'Yahveh' is the proper name of God. 'Hamizbeach' means 'the altar'. 'Bebeit el' means 'in the house of Bethel'. 'Veal' means 'and upon'. 'Kol' means 'all'. 'Battei habamot' means 'the houses of the high places'. 'Bearei shomron' means 'in the cities of Samaria'. The verse essentially states that what was proclaimed by the word of Yahveh upon the altar in the house of Bethel and upon all the houses of the high places in the cities of Samaria will certainly come to pass.
[1KI.13.33] After this matter, Jeroboam did not turn back from his evil way, and he returned and made priests of the high places from among all the people, anyone whose hand was inclined to do it, and these became priests of the high places. [§]
acharei hadavar hazeh lo-shav yarav'am midarko har'ah vayashav vaya'as miktzot ha'am kohanei bamot hechafetz yemaleh et-yado vihi kohanei bamot.
This verse describes Jeroboam not turning from his evil path after a previous event. He then appointed people from all segments of the population as priests of the high places, fulfilling his own desires, and these people became priests of the high places.
[1KI.13.34] And it happened in this matter that it was a sin for the house of Jeroboam, and to cause it to cease and to destroy it from the face of the earth. [§]
Va-yhi ba-davar ha-zeh le-chatat beit Yarav'am u-le-hachid u-le-hashmid me-al penei ha-adamah.
This verse describes something becoming a sin for the house of Jeroboam, and leading to annihilation from the face of the earth. 'Va-yhi' means 'and it happened'. 'Ba-davar ha-zeh' means 'in this matter'. 'Le-chatat' means 'for a sin'. 'Beit Yarav'am' is 'the house of Jeroboam'. 'U-le-hachid' means 'and to cause to cease'. 'U-le-hashmid' means 'and to destroy'. 'Me-al penei ha-adamah' means 'from the face of the earth'.
1KI.14
[1KI.14.1] At that time, Aviyah, son of Yarav'am, became sick. [§]
ba'et hahi chalah aviyah ben-yarav'am
This verse describes the illness of Aviyah, the son of Yarav'am, at a specific time. 'Ba'et hahi' literally means 'at that time'. 'Chalah' means 'was sick'. 'Aviyah ben-Yarav'am' is 'Aviyah, son of Yarav'am'.
[1KI.14.2] And Jeroboam said to his wife, "Rise now, and disguise yourself, so they will not know that you are the wife of Jeroboam, and go to Shiloh. There is Ahijah the prophet, he spoke to me concerning kingship over this people." [§]
va-yo-mer ya-rav-am le-ish-to kum-i na ve-his-ta-nit ve-lo ye-de-u ki-at-ti e-shet ya-rav-am ve-hal-echt shi-loh hi-neh sham a-chi-yah ha-na-vee hu-di-ber a-lai le-me-lech al-ha-am ha-zeh.
This verse describes Jeroboam disguising himself and sending his wife to the prophet Ahijah to inquire about his future. He fears that Ahijah might have a negative prophecy concerning him due to his rebellion against Solomon. The verse details his instructions to his wife to conceal her identity as Jeroboam's wife.
[1KI.14.3] And you shall take in your hand ten breads and sweets, and a bottle of honey, and you shall come to him. He will tell to you what will be for the boy. [§]
ve-la-ka-hat be-ya-dekh a-sa-ra le-khem ve-ni-ku-dim u-vak-buk de-vash u-va-at e-lav hu ya-gid lakh ma-yi-hye la-na-ar
This verse describes a person taking provisions to someone, likely a prophet, who will reveal information about a boy. 've-la-ka-hat' means 'and you shall take', 'be-ya-dekh' means 'in your hand', 'a-sa-ra' means 'ten', 'le-khem' means 'loaves' or 'breads', 've-ni-ku-dim' means 'and sweets' or 'cakes', 'u-vak-buk' means 'and a bottle', 'de-vash' means 'of honey', 'u-va-at' means 'and you shall come', 'e-lav' means 'to him', 'hu' means 'he', 'ya-gid' means 'will tell', 'lakh' means 'to you', 'ma-yi-hye' means 'what will be', 'la-na-ar' means 'for the boy'.
[1KI.14.4] And she did so, the wife of Jeroboam, and she arose and went to Shiloh, and she entered the house of Ahijah. And Ahijah, he was not able to see, for his eyes were dimmed with age. [§]
Va'tas as ken eshet Yarav'am vatakom vatelech Shilo vatavo beit Achiyah va'Achiyah hu lo yakhol lir'ot ki kamu einav misevo.
This verse describes the wife of Jeroboam disguising herself and traveling to Shiloh to consult the prophet Ahijah. It notes that Ahijah was unable to see because his eyes were dimmed with age.
[1KI.14.5] And Yahveh said to Ahijah, "Behold, the wife of Jeroboam is coming to ask a matter from you concerning her son, for he is sick. Speak to her thus and thus. And it will be, when she comes, that she disguises herself." [§]
Va-Yahveh o-mar el-A-chi-ya-hu hi-neh e-shet Ya-rav-am ba-ah li-drosh da-var me-im-chah el-be-nah ki-choleh hu ka-zoh ve-ka-zeh te-da-ber e-lei-ha vi-hi ke-vo-ah ve-hi mit-na-ker-ah.
This verse recounts Yahveh speaking to Ahijah regarding Jeroboam’s wife who is coming to inquire about her son's illness. Yahveh instructs Ahijah how to respond to her when she arrives, specifying that she will disguise herself.
[1KI.14.6] And it happened, when Ahijah heard the sound of her feet as she came to the doorway, that he said, "Come in, wife of Jeroboam. Why is it that you disguise yourself? And I have been sent to you with a hard thing." [§]
vayhi kishmoah achiyahu et qol raglayha ba'ah bapetah vayomer bo'i eshet yarav'am lamah zeh at mitnakehrah ve'anokhi shalukh elayikh qashah
This verse describes the moment Ahijah hears the footsteps of Jeroboam’s wife as she approaches. He asks her why she is disguising herself, stating he was sent to her with a difficult message.
[1KI.14.7] Go, speak to Jeroboam, saying thus says Yahveh, the Gods of Israel. Because I raised you up from among the people, and appointed you a leader over my people Israel. [§]
lekhi imri leyarab'am koh-amar Yahveh Elohey Yisrael ya'an asher harimoticha mitokh ha'am va'etencha nagid al ammi Yisrael.
This verse is a prophetic declaration to Jeroboam. It begins with a command to speak, then states that the following message comes from Yahveh, the God of Israel. The message explains that Yahveh raised Jeroboam from among the people and appointed him a leader over the people of Israel.
[1KI.14.8] And I tore the kingdom from the house of David, and I gave it to you. And you were not like my servant David, who kept my commands and who walked after Yahveh with all his heart, to do only what is right in my eyes. [§]
va'ekhra et-hamamlakha mibbeit david va'etneha lach v'lo-hayita k'evdi david asher shamar mitzvotai va'asher halakh acharai b'khol-levavo la'asot rak hayashar b'einai.
This verse describes a transfer of the kingdom from the house of David to another. It notes that the recipient of the kingdom did not follow the commands of the Gods and walk after Yahveh with all their heart, doing only what is right in the eyes of Yahveh, as David did. 'Va'ekhra' means 'and I tore'. 'Hamamlakha' means 'the kingdom'. 'Mibbeit' means 'from the house of'. 'Va'etneha' means 'and I gave it'. 'Lach' means 'to you'. 'V'lo-hayita' means 'and you were not'. 'K'evdi' means 'like my servant'. 'Asher' means 'who/that'. 'Shamar' means 'kept/guarded'. 'Mitzvotai' means 'my commands'. 'Halakh' means 'walked'. 'Acharai' means 'after me'. 'B'khol-levavo' means 'with all his heart'. 'La'asot' means 'to do'. 'Hayashar' means 'what is right'. 'B'einai' means 'in my eyes'.
[1KI.14.9] And you chose to do, from all that was before you, and you went and made for yourself other Gods and graven images to provoke me, and you cast me behind your back. [§]
va-tar'a la-asot mi-kol asher-hayu le-fanecha va-telech va-taaseh lecha elohim acherim u-massechot le-hach'iseni ve-oti hishlachta acharei gavecha.
This verse describes a betrayal. "Va-tar'a" means "and you chose" or "and you were willing". "Va-telech" means "and you went". "Va-taaseh lecha" means "and you made for yourself". "Elohim acherim" means "other gods". "U-massechot" means "and graven images". "Le-hach'iseni" means "to provoke me". "Ve-oti hishlachta" means "and you cast me behind your back". "Acharei gavecha" means "after your back". The verse portrays a turning away from Yahveh and the adoption of other deities and idols.
[1KI.14.10] Therefore, behold, I am bringing evil upon the house of Jeroboam, and I will cut off from Jeroboam one who urinates against a wall that is closed and abandoned in Israel, and I will sweep away after the house of Jeroboam as one sweeps dung until there is nothing remaining. [§]
lakhen hinneni mevi ra'ah el-beit yarav'am ve-hikrati le-yarav'am mashtin bekir atsur ve-azuv be-yisrael u-bi'arti acharei beit-yarav'am ka-asher yiva'er ha-galal ad-tummo.
This verse describes a coming judgment upon the house of Jeroboam. It states that 'therefore, behold, I am bringing evil upon the house of Jeroboam, and I will cut off to Jeroboam one who urinates against a wall that is closed and abandoned in Israel, and I will sweep away after the house of Jeroboam as one sweeps dung until there is none left.' The imagery is deliberately crude and humiliating, signifying complete and utter destruction and a loss of dignity. 'Urinating against a wall' is understood as a symbol of defiance and disrespect, and here it signifies someone who is utterly without power or consequence, being cut off. The sweeping away of dung represents complete eradication.
[1KI.14.11] Dogs will eat those who die under Jeroboam in the city, and the birds of the sky will eat those who die in the field, for Yahveh has spoken. [§]
hammet leyarav'am ba'ir yo'khlu hakk'lavim vehameet bassadeh yo'khlu of hashamayim ki yahveh dibber.
This verse discusses what will happen to those who die under the reign of Jeroboam. Those who die in the city will be eaten by dogs, and those who die in the field will be eaten by birds of the sky. This is presented as a decree from Yahveh.
[1KI.14.12] And you, arise and go to your house. As your feet come to the city, the child will die. [§]
ve-at kumi lechi le-veitech, be-vo-a raglaich ha-ira u-met ha-yeled.
This verse is from 2 Samuel 12:15. It describes the death of the child born to David and Bathsheba. ‘ve-at’ means ‘and you.’ ‘kumi’ means ‘arise.’ ‘lechi’ means ‘go.’ ‘le-veitech’ means ‘to your house.’ ‘be-vo-a raglaich’ means ‘with the coming of your feet’ or ‘as your feet come.’ ‘ha-ira’ means ‘the city.’ ‘u-met’ means ‘and died.’ ‘ha-yeled’ means ‘the child.’
[1KI.14.13] And all of Israel shall lament for him and bury him, because this alone came to Jeroboam to the grave, since a good thing was found in him to Yahveh, the Gods of Israel, within the house of Jeroboam. [§]
ve-safdu-lo kol-yisrael ve-kavru oto ki-zeh le-vad-o yavo le-yarav-eam el-kever ya-an nim-tsa-vo davar tov el-Yahveh elohei yisrael be-beit yarav-eam.
This verse describes the mourning and burial of Jeroboam. It states that all of Israel will mourn for him and bury him because he alone of all the kings of Israel did something good in the eyes of Yahveh, the God of Israel, within the house of Jeroboam. 'Ve-safdu-lo' means 'and they shall lament for him'. 'Kol-yisrael' means 'all of Israel'. 'Kavru oto' means 'bury him'. 'Ki-zeh le-vad-o' means 'because this alone'. 'Nimtsa-vo davar tov' means 'a good thing was found in him'. 'Elohei yisrael' means 'God of Israel'. 'Beit yarav-eam' means 'house of Jeroboam'
[1KI.14.14] And Yahveh will raise up for him a king over Israel, who will destroy the house of Jeroboam this day, and what also now? [§]
vehekim Yahveh lo melekh al-Yisrael asher yakhrit et-beit Yarav'am zeh hayom umeh gam-atah.
This verse describes Yahveh raising up a king over Israel who will destroy the house of Jeroboam on that day, and asks what will happen now. 'Vehekim' means 'and will raise up'. 'Yahveh' is the proper name of God. 'Lo' means 'for him'. 'Melekh' means 'king'. 'Al-Yisrael' means 'over Israel'. 'Asher' means 'who/which'. 'Yakhrit' means 'will destroy'. 'Et-beit' means 'the house of'. 'Yarav'am' is a proper name. 'Zeh hayom' means 'this day'. 'Umeh gam-atah' means 'and what also now?'
[1KI.14.15] And Yahveh will strike Israel as a reed is bent in the water, and he will uproot Israel from over the good land that he gave to their ancestors and their offspring beyond the river, because they made their idols, provoking Yahveh. [§]
ve-hee-kah Yahveh et-Yisrael ka-asher yanood ha-kaneh bamayim ve-natash et-Yisrael me-al ha-adamah ha-tovah hazot asher natan la-avotehem ve-zeram me-ever la-nahar ya-an asher asu et-asheriehem mach'isiyim et-Yahveh.
This verse describes a coming punishment for Israel. Yahveh will strike Israel as a reed is bent in the water, and uproot Israel from the good land given to their ancestors. This punishment is a result of them making idols that provoke Yahveh. 'Yanood' means 'to be weak' or 'to be bent'. 'Asheriehem' refers to idols dedicated to the goddess Asherah.
[1KI.14.16] And Yahveh will give Israel over because of the sins of Jeroboam, which he committed, and which he caused Israel to commit. [§]
ve-yit-ten et-yis-ra-el big-lal chat-to-ot ya-rav-am asher cha-ta va-asher he-che-tia et-yis-ra-el.
This verse describes Yahveh giving Israel over to hardship because of the sins of Jeroboam. 'Ve-yit-ten' means 'and he will give'. 'Et-yis-ra-el' means 'Israel'. 'Big-lal' means 'because of'. 'Chat-to-ot' is the plural of 'chat-ta', meaning 'sins'. 'Ya-rav-am' is the name Jeroboam. 'Asher' means 'which' or 'that'. 'Cha-ta' means 'he sinned'. 'Va-asher' means 'and which'. 'He-che-tia' means 'he made sin' or 'he caused to sin'.
[1KI.14.17] And the wife of Jeroboam rose and went and came to Tirzah. She came to the threshold of the house, and the young man was dead. [§]
va-ta-kam eshet ya-rav-e-am va-te-lech va-ta-vo tir-tsa-ta hi va-a ba-sef-ha-bayit ve-ha-na-ar met.
This verse describes the wife of Jeroboam going to Tirzah and arriving at the threshold of the house, where a young man is dead. "Va-ta-kam" means "and she rose". "Eshet" means "wife of". "Ya-rav-e-am" is the name Jeroboam. "Va-te-lech" means "and she went". "Va-ta-vo" means "and she came". "Tir-tsa-ta" is the name Tirzah. "Hi" means "she". "Ba" means "came". "Sef" means "threshold". "Ha-bayit" means "the house". "Ve" means "and". "Ha-na-ar" means "the young man". "Met" means "dead".
[1KI.14.18] And they buried him, and all Israel mourned for him, according to the word of Yahveh which he spoke through the hand of his servant, Achiya the prophet. [§]
va-yik-bə-ru o-to va-yis-pə-du-lo kol-yis-rā-el ki-də-var Yahveh a-sher di-ber bə-yad-av-do a-chi-ya-hu ha-na-vi.
This verse describes the burial and mourning for Jeroboam. 'Vayikberu oto' means 'and they buried him.' 'Vayispedu-lo' means 'and they mourned for him.' 'Kol-yisrael' means 'all Israel.' 'Kidvar Yahveh' means 'according to the word of Yahveh.' 'Asher diber' means 'which he spoke.' 'Bə-yad-avdo' means 'by the hand of his servant.' 'Achiya-hu ha-navi' means 'Achiya the prophet.'
[1KI.14.19] And the remaining deeds of Jeroboam, that which he fought and that which he reigned, are written upon the book of the chronicles of the kings of Israel. [§]
ve-yeter divrei Yarav'am asher nilcham va-asher malach hinam ketuvim al-sefer divrei ha-yamim le-malchei Yisrael.
This verse discusses the remaining words, or deeds, of Jeroboam. It states that those deeds are written in the book of the chronicles of the kings of Israel. 'Yeter' means 'remaining'. 'Divrei' means 'words' or 'deeds'. 'Asher' means 'that' or 'which'. 'Nilcham' means 'he fought'. 'Malach' means 'he reigned'. 'Ketuvim' means 'they are written'. 'Sefer' means 'book'. 'Ha-yamim' means 'the days' or 'chronicles'. 'Le-malchei' means 'for the kings of'. 'Yisrael' means 'Israel'.
[1KI.14.20] And the days that Jeroboam reigned were twenty-two years, and he lay down with his ancestors, and Nadab his son reigned in his place. [§]
veha yamim asher malakh yarav'am esrim ushtayim shanah vayishkav im avotav vayimlokh nadav beno takhtav.
This verse describes the reign of Jeroboam and the subsequent ascension of his son Nadab to the throne. 'Yamim' means days, 'malakh' means reigned, 'esrim ushtayim' means twenty-two, 'shanah' means year, 'vayishkav' means and he lay down (died), 'im avotav' means with his fathers (ancestors), 'vayimlokh' means and he reigned, 'beno' means his son, and 'takhtav' means in his place.
[1KI.14.21] And Rehoboam, son of Solomon, reigned in Judah, being forty-one years old when Rehoboam began to reign, and he reigned seventeen years in Jerusalem, the city that Yahveh had chosen to put his name there from all the tribes of Israel. And the name of his mother was Naamah the Ammonite. [§]
urekhav‘am ben-shlomo malakh biyhudah ben arba‘im ve’akhat shanah rekhav‘am bemalkho usheva ‘esreh shanah malakh biyerushalayim ha‘ir asher-bakhar yevaveh lasum et-shmo sham mikol shivtei yisra’el veshem immo na‘amah ha‘ammonit.
This verse describes the reign of Rehoboam, son of Solomon, over Judah. It states his age when he began to reign (41 years), the duration of his reign (17 years), and identifies Jerusalem as the city Yahveh chose to place his name, also identifying his mother as Naamah the Ammonite.
[1KI.14.22] And Judah did what was evil in the eyes of Yahveh, and they provoked Yahveh’s jealousy more than all that their ancestors had done, because of their sins which they committed. [§]
Va-ya-as Yehudah ha-ra b'einei Yahveh va-yiqna'u oto mi-kol asher asu avotam b'chatotam asher chat'u.
This verse describes Judah doing evil in the eyes of Yahveh and provoking Yahveh’s jealousy more than their ancestors did because of their sins.
[1KI.14.23] And they also built for themselves high places and pillars and sacred poles on every high hill and under every lush tree. [§]
vayivnu gam-hemah lahem bamot umatsevot vaasherim al kol givah gevohah vetachat kol etz ra'anan
This verse describes the people building high places, pillars, and Asherim (sacred poles) on every high hill and under every lush tree. 'Vayivnu' means 'and they built'. 'Gam-hemah' means 'also they'. 'Bamot' means 'high places'. 'Matsevot' means 'pillars'. 'Asherim' refers to sacred poles dedicated to a goddess. 'Al kol givah gevohah' means 'on every high hill'. 'Tachat kol etz ra'anan' means 'under every lush tree'.
[1KI.14.24] And also, a sacred prostitute was in the land. They acted like all the abominations of the nations that Yahveh had dispossessed from before the children of Israel. [§]
ve-gam-qadesh hayah ba-aretz, asu ke-kol ha-toevot ha-goyim asher horish Yahveh mipnei bnei Yisrael.
This verse describes a practice of sacred prostitution that occurred in the land. 'Qadesh' refers to a male ritual prostitute dedicated to a deity. 'Toevot' means abominations. 'Goyim' means nations. 'Horish' means dispossessed or driven out. 'Bnei Yisrael' means the children of Israel. The verse states that people engaged in the abominations of the nations that Yahveh had driven out from before the children of Israel.
[1KI.14.25] And it happened in the fifth year of the reign of King Rechav'am, Shishak, king of Egypt, came up against Jerusalem. [§]
va-yhi ba-shana ha-chamishit la-melech Rechav'am, ala Shishak melech-mitzrayim al-Yerushalayim.
This verse states that in the fifth year of King Rechav'am, Shishak, king of Egypt, came up against Jerusalem.
[1KI.14.26] And he took the treasures of the house of Yahveh, and the treasures of the house of the king, and he took everything. And he took all the golden shields that Solomon had made. [§]
Va-yik-akh et-otz-rot beit-Yahveh ve-et-otz-rot beit ha-me-lekh ve-et-ha-kol lakakh va-yikakh et-kol mag-inei ha-zahav asher asah Shlomo.
This verse describes someone taking treasures. 'Va-yikakh' means 'and he took'. 'Et' is a grammatical particle marking the direct object. 'Otzrot' means 'treasures'. 'Beit Yahveh' means 'house of Yahveh'. 'Beit ha-melekh' means 'house of the king'. 'Ha-kol' means 'all things' or 'everything'. 'Lakakh' means 'he took'. 'Maginei' means 'shields'. 'Ha-zahav' means 'of gold'. 'Asher' means 'which' or 'that'. 'Asah' means 'he made'. 'Shlomo' is the name 'Solomon'.
[1KI.14.27] And the king Rechav'am made bronze shields in their place, and he entrusted them to the officers of the runners, the guards, at the entrance to the king's house. [§]
va'yas the king Rechav'am tachatam maginei nechoshet vehifkid al yad sarei haratzim hashomrim petach beit hammelech.
This verse describes King Rechav'am making bronze shields and entrusting them to the officers of the runners, the guards, at the entrance to the king's house. 'Va'yas' indicates an action that happened, 'tachtam' means 'instead of them' or 'in their place', 'maginei nechoshet' is bronze shields, 've'hifkid' means 'and he entrusted', 'al yad' means 'by the hand of', 'sarei haratzim' is officers of the runners, 'hashomrim' is the guards, 'petach beit hammelech' is the entrance to the king's house.
[1KI.14.28] And it happened, whenever the king entered the house of Yahveh, the runners would carry them and return them to the chamber of the runners. [§]
Va-yhi mi-dei-vo ha-melech beit Yahveh yis’a’um ha-ratzim ve-heshiv’um el-ta ha-ratzim.
This verse describes a practice regarding messages delivered to the king. ‘Va-yhi’ means ‘and it happened’. ‘Mi-dei’ means ‘every time’ or ‘whenever’. ‘Ha-melech’ is ‘the king’. ‘Beit Yahveh’ is ‘the house of Yahveh’ (the temple). ‘Yis’a’um’ means ‘they would carry them’ (the messengers). ‘Ha-ratzim’ is ‘the runners’ (messengers). ‘Ve-heshiv’um’ means ‘and they would return them’. ‘El-ta’ means ‘to the place of’ or ‘to the chamber of’. This verse details how messengers would carry information to and from the king and a specific location within or associated with the temple.
[1KI.14.29] And the rest of the words of Rehoboam, and all that he did, are they not written in the book of the Days for the kings of Judah? [§]
vəyeter divrēi rəḥavʿām vəḵāl-ʾăšēr ʿāsā hălō-hēmā ktūvīm ʿal-sēper divrēi hayāmīm ləməlḵēi yəhūdā.
This verse discusses the remaining words and deeds of Rehoboam. It states that all that he did is written in the book of the Days for the kings of Judah. The phrase 'the Days' refers to a chronicle or historical record.
[1KI.14.30] And war was between Rechabam and between Yarav'am all the days. [§]
oo-mil-cha-mah ha-yah-tah bayn re-chav-am oo-bayn ya-rav-am kol-ha-ya-mim.
This verse describes a war that existed between Rechabam and Yarav'am throughout all the days. 'Milchamah' means war. 'Hayah' means was. 'Bayn' means between. 'Rechav'am' and 'Yarav'am' are proper names. 'Kol' means all. 'Ha-yamim' means the days.
[1KI.14.31] And Rehoboam lay down with his fathers and was buried with his fathers in the city of David. And the name of his mother was Naama the Ammonite. And Abijam his son reigned in his place. [§]
vayishkab rehavyam im avotav vayikaber im avotav beir david veshem immo naama haammonit vayimlok aviyam beno tachatav.
This verse describes the death of King Rehoboam and the ascension of his son, Abijam, to the throne. 'Vayishkab' means 'and he lay down' (i.e., died). 'Im avotav' means 'with his fathers' (i.e., with his ancestors). 'Vayikaber' means 'and he was buried'. 'Beir David' means 'the city of David'. 'Veshem immo' means 'and the name of his mother'. 'Naama haammonit' means 'Naama the Ammonite'. 'Vayimlok aviyam beno tachatav' means 'and Abijam his son reigned in his place'.
1KI.15
[1KI.15.1] And in the year eighteen of the reign of Jeroboam, son of Nebat, Abijam reigned over Judah. [§]
oo-bish-naht sh-meh-neh ehs-reh lah-meh-lech yah-rahv-ahm ben-neh-vaht mah-lach ah-vee-ahm al-yeh-hoo-dah
This verse states that in the eighteenth year of the reign of Jeroboam, son of Nebat, Abijam reigned over Judah. Each word is a direct transliteration of the original Hebrew.
[1KI.15.2] He reigned for three years in Jerusalem, and the name of his mother is Ma'achah, daughter of Avishalom. [§]
sha-losh sha-nim ma-lach bi-yeru-sha-lim ve-shem im-mo ma-a-chah bat-a-vi-sha-lom
This verse describes the reign of a king. 'Shalosh' means three. 'Shanim' means years. 'Malach' means reigned. 'Bi-yerushalim' means in Jerusalem. 'Ve' means and. 'Shem' means name. 'Immo' means his mother. 'Ma'achah' is a proper name. 'Bat' means daughter. 'Avishalom' is a proper name.
[1KI.15.3] And he walked in all the sins of his father, which he did before him, and his heart was not complete with Yahveh the Gods, like the heart of his father David. [§]
Va-yeh-lech be-chol chata-ot aviv asher asa lifanav ve-lo hayah levavo shalem im-Yahveh Elohim aviv kilvav David aviv.
This verse describes the actions of a king who followed in the sins of his father. It states that his heart was not fully devoted to Yahveh the Gods, unlike the heart of his father David. ‘Va-yeh-lech’ means ‘and he walked’. ‘Be-chol’ means ‘in all’. ‘Chata-ot’ means ‘sins’. ‘Aviv’ means ‘his father’. ‘Asher asa’ means ‘that he did’. ‘Lifanav’ means ‘before him’. ‘Ve-lo hayah’ means ‘and it was not’. ‘Levavo’ means ‘his heart’. ‘Shalem’ means ‘complete’ or ‘whole’. ‘Im-Yahveh’ means ‘with Yahveh’. ‘Elohim’ means ‘the Gods’. ‘Kilvav’ means ‘like the heart of’. ‘David’ is a proper name. ‘Aviv’ means ‘his father’ again.
[1KI.15.4] For the sake of David, Yahveh, his God, gave to him a field in Jerusalem, to establish his son after him, and to make Jerusalem stand. [§]
ki lema'an david natan Yahveh Elohimav lo nir biYerushalayim lehakim et-beno acharayv uleha'amid et-Yerushalayim.
This verse explains that Yahveh, the God of David, gave him a place in Jerusalem for the purpose of establishing his son after him and to make Jerusalem stand.
[1KI.15.5] That David did the right thing in the eyes of Yahveh, and did not turn away from all that Yahveh commanded him all the days of his life, except in the matter of Uriyah the Hittite. [§]
asher asa david et-hayashar be'einei Yahveh velo-sar mikol asher tzivahu kol yemei chayyav rak bidevar Uriyah haChitti.
This verse describes David doing what is right in the eyes of Yahveh and not deviating from all that Yahveh commanded him throughout his life, except in the matter of Uriyah the Hittite. "asher" means 'that' or 'which'. "asa" means 'he did'. "david" is the name David. "et" is a grammatical particle. "hayashar" means 'the right thing'. "be'einei" means 'in the eyes of'. "Yahveh" is the name of God. "velo-sar" means 'and did not turn away'. "mikol" means 'from all'. "asher tzivahu" means 'that He commanded him'. "kol yemei chayyav" means 'all the days of his life'. "rak" means 'only' or 'except'. "bidevar" means 'in the matter of'. "Uriyah haChitti" is the name Uriyah the Hittite.
[1KI.15.6] And war was between Rechabam and between Yarav’am all the days of his life. [§]
oo-mil-cha-mah ha-yah-tah bayn re-chav-am oo-bayn ya-rav-am kol-ye-may cha-ya-v
This verse describes a war that existed between Rechabam and Yarav'am throughout the days of his life. ‘Milchamah’ means ‘war’. ‘Haytah’ means ‘was’. ‘Beyn’ means ‘between’. ‘Rechav’am’ and ‘Yarav’am’ are proper names. ‘Kol yemay’ means ‘all the days of’. ‘Chayav’ means ‘his life’.
[1KI.15.7] And the remainder of the words of Abijam, and all that he did, are they not written on the book of the words of the days for the kings of Judah? And war was between Abijam and between Jeroboam. [§]
ve-yeter divrei aviam ve-chol-asher asa halo-hem ketuvim al-sefer divrei ha-yamim le-malchei yehudah u-milchama hayeta bein aviam u-bein yarav'am.
This verse discusses the remaining deeds of Abijam and whether they are written in the book of the Chronicles of the kings of Judah, and states that there was war between Abijam and Jeroboam.
[1KI.15.8] And Abijam lay down with his ancestors, and they buried him in the city of David. And Asa his son reigned in his place. [§]
Va-yish-kach A-vi-yam im-a-vo-tav va-yik-bru o-to be-ir Da-vid va-yim-loch A-sa beno tach-at-av.
This verse describes the death of Abijam (Abijah) and the ascension of his son Asa to the throne. 'Va-yish-kach' means 'and he lay down,' referring to his death. 'Im-a-vo-tav' means 'with his fathers' (ancestors). 'Va-yik-bru o-to' means 'and they buried him.' 'Be-ir Da-vid' means 'in the city of David.' 'Va-yim-loch A-sa beno tach-at-av' means 'and Asa his son reigned in his place.'
[1KI.15.9] In the twentieth year of Jeroboam, king of Israel, Asa became king of Judah. [§]
oo-vish-nat eh-sher-eem le-yar-av-am me-lech yis-ra-el ma-lach a-sa me-lech ye-hoo-dah
This verse describes the year in which Asa became king of Judah, relative to the reign of Jeroboam, king of Israel. 'Vishnat' means 'in the year of'. 'Esrim' means 'twenty'. 'Leyerav'am' is 'to Jeroboam'. 'Melech' means 'king'. 'Yisrael' is 'Israel'. 'Malach' means 'reigned' or 'became king'. 'Asa' is the name 'Asa'. 'Yehudah' is 'Judah'.
[1KI.15.10] And forty and one years he reigned in Jerusalem, and the name of his mother was Ma'akhah daughter of Avishalom. [§]
ve-arba'im ve-achat shanah malakh biYerushalayim ve-shem imo Ma'akhah bat-Avishalom.
This verse states the length of a king's reign and his mother's name. 'Arba'im ve-achat' means 'forty and one', representing 41 years. 'Malakh' means 'he reigned'. 'BiYerushalayim' means 'in Jerusalem'. 'Shem imo' means 'the name of his mother'. 'Ma'akhah' is the mother's name. 'Bat-Avishalom' means 'daughter of Avishalom'.
[1KI.15.11] And Asa did what was right in the eyes of Yahveh, as his father David did. [§]
va-yas asah Asah ha-yashar be-einei Yahveh ke-David avi
This verse describes Asa doing what is right in the eyes of Yahveh, similar to his father David. 'Va-yas' means 'and he did'. 'Asah' is Asa, a proper noun. 'Ha-yashar' means 'the right thing' or 'what is right'. 'Be-einei' means 'in the eyes of'. 'Yahveh' is the name of God. 'Ke' means 'like' or 'as'. 'David' is a proper noun. 'Avi' means 'his father'.
[1KI.15.12] And the Gods passed through and removed the abominations from the land, and He removed all the idols which His fathers had made. [§]
va-ya-a-ver ha-kdeshim min-ha-aretz va-ya-sar et-kol-ha-gilulim asher asu avotav.
This verse describes actions taken to remove idolatry. "va-ya-a-ver" means "and He passed through/removed." "ha-kdeshim" refers to the abominations/idols. "min-ha-aretz" means "from the land." "va-ya-sar" means "and He removed." "et-kol-ha-gilulim" means "all the idols." "asher asu avotav" means "which His fathers made."
[1KI.15.13] And also he removed his mother Maacah from the position of queen, because she had made a statue for Asherah. And Asa cut down her statue and burned it in the stream of Kidron. [§]
Ve-gam et-ma'akhah immoh vay-sir-ehah mig-bir-ah asher-asah mip-lets-et la-asherah vay-ik-rot Asa et-mip-lats-tah vay-is-rof be-nachal Kidron.
This verse describes Asa removing a statue of Asherah that his mother, Maacah, had commissioned. He cuts down the statue and burns it in the Kidron Valley. 'Ve-gam' means 'and also'. 'Et' is a direct object marker. 'Immoh' means 'her mother'. 'Vay-sir-ehah' means 'he removed her'. 'Mig-bir-ah' means 'from the position of'. 'Asher-asah' means 'that she made'. 'Mip-lets-et' means 'statue'. 'La-asherah' means 'to Asherah'. 'Vay-ik-rot' means 'he cut down'. 'Mip-lats-tah' means 'her statue'. 'Vay-is-rof' means 'he burned'. 'Be-nachal' means 'in the stream of'. 'Kidron' is the name of the stream.
[1KI.15.14] And the high places did not disappear, only the heart of Asa was complete with Yahveh all his days. [§]
vehammabot lo saru rak lev-asa haya shaleem im-yahveh kol-yamav.
This verse describes the high places (bamot) that were not removed, but states that the heart of Asa was completely with Yahveh all his days. 'Bamot' refers to elevated places used for worship, often associated with pagan practices. 'Lev' means heart, and is used here to mean loyalty or devotion. 'Shaleem' means complete or whole. 'Im-Yahveh' means 'with Yahveh'. 'Kol-yamav' means 'all his days'.
[1KI.15.15] And he brought the sacred things of his father, and his sacred things to the temple of Yahveh: silver, and gold, and vessels. [§]
va-ya-vey ah-et ked-she-ee ah-vee-vuh vuh-ked-she-oh bayt Yahveh keh-sef vuh-zah-hav vuh-keh-leem
This verse describes someone bringing sacred objects to the temple of Yahveh. "vayavea" means "and he brought". "et" is an untranslatable particle. "kedshei aviv" means "the sacred things of his father". "kedshei" is a variant of "kedshei aviv" and means "his sacred things". "beit Yahveh" means "the house of Yahveh", or "the temple of Yahveh". "kesef" means "silver". "zahav" means "gold". "kelim" means "vessels" or "tools".
[1KI.15.16] And war was between Asa and between Baasha, king of Israel, all their days. [§]
oo-mil-kha-mah ha-yah-tah bayn ah-sah oo-bayn ba-ah-shah meh-lek yis-rah-el kol y-may-hem
This verse describes a war that existed between Asa and Baasha, king of Israel, throughout their days. Each word breaks down as follows: 'oo' is 'and', 'mil-kha-mah' is 'war', 'ha-yah-tah' is 'was', 'bayn' is 'between', 'ah-sah' is the name Asa, 'oo' is 'and', 'bayn' is 'between', 'ba-ah-shah' is the name Baasha, 'meh-lek' is 'king', 'yis-rah-el' is 'Israel', 'kol' is 'all', 'y-may-hem' is 'their days'.
[1KI.15.17] And Baasha, king of Israel, went against Judah, and he built the Ramah, in order that she not give outgoing and coming to Asa, king Judah. [§]
Va'yal Ba'sha melek-Yisrael al-Yehudah va'yiven et-haRamah l'vil'ti teit yotze va'vo l'Asa melek Yehudah.
This verse describes King Baasha of Israel warring against Judah and fortifying Ramah to prevent anyone from leaving or entering for Asa, the king of Judah. Each component of the names is translated literally. 'Ba'sha' is a proper noun and retains its form. 'Melek' means 'king', so 'melek-Yisrael' is 'king of Israel'. 'Yisrael' is translated as 'Israel'. 'Al' means 'on' or 'against'. 'Yehudah' is translated as 'Judah'. 'Va'yiven' means 'and he built'. 'Et' is a direct object marker and has no direct translation but indicates what is being built. 'HaRamah' means 'the Ramah'. 'L'vil'ti' means 'in order that not'. 'Teit' means 'she gives'. 'Yotze' means 'outgoing'. 'Va'vo' means 'and coming'. 'L'Asa' means 'to Asa'. 'Melek Yehudah' means 'king Judah'.
[1KI.15.18] And Asa took all the silver and the gold remaining in the treasuries of the house of Yahveh and the treasuries of the house of the king, and he gave them into the hand of his servants, and the king Asa sent them to Ben-hadad son of Tabrimmon son of Hezion, the king of Aram, who resided in Damascus, saying: [§]
va-yikach asa et-kol-ha-kesef ve-hazahav ha-notarim be-otzarot beit-Yahveh ve-et-otzarot beit-melech va-yitnem be-yad-avadav va-yishlacham ha-melech asa el-ben-hadad ben-tavrimmon ben-hezion melech Aram ha-yoshev be-Dammesek le-emor.
This verse describes Asa taking all remaining silver and gold from the treasuries of the house of Yahveh and the house of the king, giving it to his servants, and sending them with it as a gift to Ben-hadad, the king of Aram, who resided in Damascus. The intention is to secure a treaty with the Aramean king.
[1KI.15.19] A covenant between me and you, between my father and your father. Behold, I have sent to you a bribe of silver and gold. Go, break your covenant with Baasha, king of Israel, and he will remove the threat from me. [§]
b'rit bein-i u-bein-cha, bein avi u-bein avicha. Hinei shalach-ti l'cha shochad kesef v'zahav. Leich hafer et-b'rit'cha et-Ba'asha melech-Yisrael v'ya'aleh me'alay.
This verse describes a treaty or covenant being offered, along with a bribe of silver and gold, to induce someone to break a covenant with Baasha, the king of Israel, in order to remove a threat. 'B'rit' means covenant. 'Bein' means between. 'Avi' means my father. 'Avicha' means your father. 'Hinei' means behold, or here. 'Shalach-ti' means I have sent. 'Shochad' means bribe. 'Kesef' means silver. 'Zahav' means gold. 'Leich' means go. 'Hafer' means break. 'Ba'asha' is a proper name. 'Melech' means king. 'Yisrael' means Israel. 'Ya'aleh' means he will remove. 'Me'alay' means from me.
[1KI.15.20] And Ben-Hadad listened to the king Asa, and he sent his army commanders, those belonging to him, against the cities of Israel, and he struck Iyyon and Dan and Abel-beth-maacah and all the cities of Kinroth upon all the land of Naphtali. [§]
va-yishma ben-hadad el-ha-melech asa va-yishlach et-sarei ha-chayalim asher-lo al-arei yisrael va-yach et-iyyon ve-et-dan ve-et-avel beit-maacha ve-et kol-kinrot al kol-eretz naftali.
This verse describes Ben-Hadad, king of Aram, listening to King Asa of Judah and sending his army commanders against the cities of Israel. He conquers cities like Iyyon, Dan, Abel-beth-maacah, and all of the cities of Kinroth in the land of Naphtali.
[1KI.15.21] And it happened, when Baasha heard, that he ceased from building the fortress, and he dwelt in Tirzah. [§]
Va-yhi ki-shmo-a Ba-sha va-yech-dal mi-benot et-ha-ra-ma va-ye-shev be-tir-tza.
This verse describes a change in King Baasha’s building project. ‘Va-yhi’ means ‘and it happened’. ‘Ki-shmo-a’ means ‘when he heard’. ‘Ba-sha’ is the name of a king. ‘Va-yech-dal’ means ‘and he ceased’. ‘Mi-benot’ means ‘from building’. ‘Et-ha-ra-ma’ refers to ‘the high place’ or ‘the fortress’. ‘Va-ye-shev’ means ‘and he settled’ or ‘and he dwelt’. ‘Be-tir-tza’ means ‘in Tirzah’.
[1KI.15.22] And the king Asa proclaimed to all of Judah that there was none pure, and they carried the stones of Ramah and its trees, which Baasha had built. And the king Asa built in them Gibeon of Benjamin and the Watchtower. [§]
vehammelech Asa hishmia et kol Yehudah ein naki vayisu et avnei haramah veet eitzav asher banah Baasha vayiven bam hamelech Asa et Geva Binyamin veet hammitzpah.
This verse describes King Asa calling all of Judah to remove materials used by Baasha in a previous building project, and then using those materials to build Gibeon of Benjamin and the Watchtower. 'vehammelech' means 'and the king'. 'Asa' is a proper noun, the name of the king. 'hishmia' means 'he proclaimed'. 'et kol Yehudah' means 'all of Judah'. 'ein naki' means 'there is none pure/clean'. 'vayisu' means 'and they carried'. 'et avnei haramah' means 'the stones of Ramah'. 'veet eitzav' means 'and its trees'. 'asher banah Baasha' means 'that Baasha built'. 'vayiven bam' means 'and he built in them'. 'Geva Binyamin' is a proper noun, the name of a city. 'hammitzpah' means 'the Watchtower'.
[1KI.15.23] And the rest of all the words of Asa, and all his strength, and all that he did, and the cities that he built, are they not written on the book of the words of the days for the kings of Judah? Only in the time of his old age, he was sick with his feet. [§]
ve-ye-ter khal-div-rei-a-sa ve-khal-gvu-ra-to ve-khal-a-sher a-sa ve-he-a-rim a-sher ba-na ha-lem-ha ke-tu-vim al-se-fer div-rei ha-ya-mim le-mal-hei ye-hu-da rak le-et zik-na-to khala et-rag-lav.
This verse discusses the remaining deeds of Asa, his strength, what he did, and the cities he built. It states that all of these things are written in the book of the chronicles of the kings of Judah, except for an illness he experienced in his old age affecting his feet.
[1KI.15.24] And Asa lay down with his fathers and was buried with his fathers in the city of David his father. And Jehoshaphat his son reigned in his place. [§]
va-yish-kab a-sa im-a-vo-tav va-yi-ka-ver im-a-vo-tav be-ir da-vid a-vav va-yim-lok ye-ho-sha-fat beno tach-tat-av.
This verse describes the death and burial of Asa, king of Judah, and the subsequent ascension of his son, Jehoshaphat, to the throne. 'Vayishkab' means 'and he lay down,' a euphemism for death. 'Im-avotav' means 'with his fathers,' meaning with his ancestors. 'Vayikaber' means 'and he was buried.' 'Be-ir David' means 'in the city of David.' 'Va-yimlok' means 'and he reigned.' 'Tachatav' means 'in his place' or 'instead of him'.
[1KI.15.25] And Nadab, son of Jeroboam, reigned over Israel in the year two to Asa, king of Judah. And he reigned over Israel for two years. [§]
Ve-nadav ben-yarav’am malach al-yisra’el bishnat shtayim le-asa melech yehudah vayimloch al-yisra’el shnatayim.
This verse states that Nadab, the son of Jeroboam, reigned over Israel in the second year of Asa, king of Judah, and he reigned over Israel for two years.
[1KI.15.26] And he did the evil in the eyes of Yahveh, and he walked in the way of his father, and in his sin, by which he caused Israel to sin. [§]
va-ya-as ha-ra be-ei-nei Yahveh va-ye-lekh be-derekh aviv u-ve-chatato asher he-chati et-Yisrael.
This verse describes someone doing evil in the eyes of Yahveh, walking in the way of their father, and in their sin, by which they caused Israel to sin. Each word is translated as literally as possible, maintaining a proper English sentence structure.
[1KI.15.27] And Baasha conspired against him, on Nadab, son of Achijah, for the house of Issachar, and Baasha struck him, in Gibbethon, which belonged to the Philistines, and Nadab and all Israel were besiegers upon Gibbethon. [§]
va-yik-shor a-layv ba-ash-a ben-a-chi-yah le-beit yis-sa-char va-ya-keh-hu ba-ash-a be-giv-ton a-sher la-p’lisht-im ve-nadav ve-chol-yis-ra-el tza-rim al-giv-ton.
This verse describes Baasha conspiring against Nadab, a king of Israel, and then killing him. It specifies the location as Gibbethon, which was a Philistine city at the time. All of Israel was laying siege to Gibbethon.
[1KI.15.28] And he caused Baasha to die in the third year of Asa, king of Judah, and he reigned in his place. [§]
vaymitehu baasha bishnat shalosh leasa melech yehudah vayimloch tachatav
This verse describes the death of Baasha, king of Israel, and the subsequent succession. 'Vaymitehu' means 'and he died him' (passive construction common in biblical Hebrew). 'Baasha' is the name of the king. 'Bishnat shalosh leasa melech yehudah' means 'in the year three for Asa, king of Judah'. 'Vayimloch tachatav' means 'and he reigned in his place'.
[1KI.15.29] And it came to pass, as he reigned, that he struck all the house of Jeroboam. He did not leave any soul to Jeroboam until he had destroyed it, according to the word of Yahveh, which he spoke by the hand of his servant Ahijah the Shilonite. [§]
Va-yhi k’mal’kho hik-kah et-kol-beit Yarav’am, lo-hish’air kol-neshamah l’Yarav’am ad-hish-midoh. Kid’var Yahveh asher dibber b’yad avdo Achiyah ha-Shiloni.
This verse describes the complete destruction of Jeroboam’s house, meaning his family and all those associated with him. It emphasizes that no one was left alive, and it attributes this destruction to the word of Yahveh spoken through his servant Ahijah of Shiloh.
[1KI.15.30] Concerning the sins of Jeroboam, which he committed, and which he caused Israel to commit, in his anger, which provoked Yahveh, the God of Israel. [§]
al-chatot yarav'am asher chata v'asher hechita et-yisrael b'ka'aso asher hik'is et-yahveh elohei yisrael.
This verse discusses the sins of Jeroboam and how he caused Israel to sin, provoking the anger of Yahveh, the God of Israel. 'Al' means 'over' or 'concerning'. 'Chatot' means 'sins'. 'Yarav'am' is the proper name Jeroboam. 'Asher' means 'which' or 'that'. 'Chata' means 'he sinned'. 'Hechita' means 'he caused to sin'. 'Et' is a direct object marker. 'Yisrael' is Israel. 'B'ka'aso' means 'in his anger'. 'Hik'is' means 'he provoked'. 'Yahveh' is the personal name of God. 'Elohei' means 'God of'.
[1KI.15.31] And the remainder of the words of Nadab, and all that he did, are they not written on the book of the words of the days to the kings of Israel? [§]
ve-ye-ter div-rei Na-dav ve-chal-a-sher a-sa-hu ha-lo-hem ke-tu-vim al-se-fer div-rei ha-ya-mim le-mal-chei yis-ra-el.
This verse discusses the remainder of the words and deeds of Nadab. It states that all that he did is written in the book of the chronicles of the kings of Israel. 'Ve-ye-ter' means 'and the remainder'. 'Divrei' means 'words of'. 'Na-dav' is a proper name. 'Ve-chal-asher' means 'and all that'. 'A-sa-hu' means 'he did'. 'Ha-lo-hem' is a rhetorical question meaning 'are they not?'. 'Ke-tu-vim' means 'written'. 'Al-se-fer' means 'on the book'. 'Divrei ha-ya-mim' means 'words of the days' which is commonly translated as 'chronicles'. 'Le-mal-chei yis-ra-el' means 'to the kings of Israel'.
[1KI.15.32] And war existed between Asa and between Baasha, king of Israel, all their days. [§]
oo-mil-cha-mah ha-yah-tah bayn ah-sah oo-bayn ba-ah-shah meh-lek yis-rah-el kol-yeh-may-hem.
This verse describes a war that existed between Asa and Baasha, the king of Israel, throughout their days. The word "milchamah" means war. "Haytah" means was/existed. "Bayn" means between. "Melek" means king. "Yisrael" is Israel. "Kol yemeyhem" means all their days.
[1KI.15.33] In the year three of Asa, king of Judah, Baasha son of Ahijah reigned over all Israel in Tirzah for twenty-four years. [§]
bishnat shalos le-asa melech yehudah malach baasha ben-achiya al-kol-yisrael betirtzah esrim ve-arba shanah.
This verse states that in the third year of Asa, king of Judah, Baasha son of Ahijah reigned over all Israel in Tirzah for twenty-four years. The word 'bishnat' means 'in the year of'. 'Melech' means 'king'. 'Al' means 'over'. 'Ben' means 'son'. 'Shanah' means 'year'.
[1KI.15.34] And he did the evil in the eyes of Yahveh, and he walked in the way of Yarav'am, and in his sin, which caused Israel to sin. [§]
va-ya-as ha-ra b'ei-nei Yahveh va-ye-lekh b'derekh Yarav'am u-v'chatato asher hekh'tia et-Yisrael.
This verse describes someone doing evil in the eyes of Yahveh and walking in the way of Yarav'am, and in his sin, by which he caused Israel to sin. 'Va-ya-as' means 'and he did'. 'Ha-ra' means 'the evil'. 'B'ei-nei' means 'in the eyes of'. 'Va-ye-lekh' means 'and he walked'. 'B'derekh' means 'in the way of'. 'Chatato' means 'his sin'. 'Asher' means 'which/that'. 'Heh'tia' means 'he caused to sin'. 'Et-Yisrael' means 'Israel'.
1KI.16
[1KI.16.1] And it happened, the word of Yahveh came to Yehua, son of Chanani, upon Baasha, saying: [§]
Va-yhee devar-Yahveh el-Yehua ben-Chanani al-Baasha leemor.
This verse begins with a common introductory phrase 'Va-yhee' meaning 'and it happened'. 'Devar' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Yehua' is a personal name. 'Ben' means 'son of'. 'Chanani' is a personal name. 'Al' means 'upon' or 'against'. 'Baasha' is a personal name. 'Leemor' means 'saying' or 'to say'. This verse describes the word of Yahveh coming to Yehua, son of Chanani, concerning Baasha.
[1KI.16.2] Because I lifted you from the dust and appointed you leader over my people Israel, yet you walked in the way of Yarav'am and caused my people Israel to sin, provoking me with their sins. [§]
Ya'an asher harimoticha min ha'afar va'etencha nagid al ami Yisrael vatelech bederech Yarav'am vatachata et ami Yisrael lehach'iseni bechatoteam.
This verse explains why God is angered with a king. It states that because God raised him from dust and made him a leader over the people of Israel, but the king walked in the way of Yarav'am and caused the people of Israel to sin, thus provoking God with their sins.
[1KI.16.3] Indeed, I will kindle after Baasha and after his house, and I will give your house like the house of Yarav'am son of Nevat. [§]
hin-nee mahv-ay-eer ah-khah-ree bah-ah-sha v'ah-khah-ree bay-toh v'nah-tah-tee et-bay-teh-khah k'bayt yar-ahv-ahm ben-nev-aht.
This verse contains a prophetic declaration. 'Hin-nee' means 'behold' or 'indeed'. 'Mahv-ay-eer' means 'I will kindle' or 'I will set on fire'. 'Ah-khah-ree' means 'after' or 'behind'. 'Bah-ah-sha' and 'bay-toh' are proper names, likely referring to individuals and their houses. 'V'nah-tah-tee' means 'and I will give'. 'Et-bay-teh-khah' means 'your house'. 'K'bayt' means 'like the house of'. 'Yar-ahv-ahm ben-nev-aht' is a proper name, 'Yarav'am son of Nevat'. The verse speaks of destruction being brought upon the house of someone named Baasha and his family, and that the destruction will be similar to what happened to the house of Yarav'am son of Nevat.
[1KI.16.4] The one who dies for Baasha in the city will be eaten by the dogs, and the one who dies for him in the field will be eaten by the birds of the heavens. [§]
ha-met le-va-sha ba-ir yo-kh-lu ha-khla-vim ve-ha-met lo ba-sa-deh yo-kh-lu of ha-sha-ma-yim.
This verse describes what happens to the bodies of those who die in different locations. "ha-met" means "the dead one". "le-va-sha" means "for Baasha". "ba-ir" means "in the city". "yo-kh-lu" means "will eat". "ha-khla-vim" means "the dogs". "ve" means "and". "ba-sa-deh" means "in the field". "of ha-sha-ma-yim" means "of the heavens", referring to birds.
[1KI.16.5] And the remaining accounts of Baasha and what he did, and his power, are they not written on the book of the chronicles for the kings of Israel? [§]
ve-yeter divrei vaesha va-asher asa u-gevurato halo-hem ketuvim al-sefer divrei ha-yamim le-malchei yisrael
This verse discusses where to find further accounts of King Baasha's deeds and power. It states that these accounts are written in the book of the chronicles of the kings of Israel. ‘Yeter’ means ‘remaining’ or ‘further’. ‘Divrei’ means ‘words’ or ‘accounts’ of. ‘Vaesha’ is Baasha's name. ‘Asa’ means ‘he did’ and ‘gevurato’ means ‘his power’. ‘Halo-hem’ means ‘are they not’. ‘Ketuvim’ means ‘written’. ‘Al-sefer’ means ‘on the book’. ‘Divrei ha-yamim’ means ‘the chronicles’ or ‘the records of the days’. ‘Le-malchei yisrael’ means ‘for the kings of Israel’.
[1KI.16.6] And he lay down with his fathers and was buried in Tirzah. And Elah, his son, reigned in his place. [§]
va-yish-kach bah-ah-sha im-ah-vo-tav va-yee-kah-ver be-teer-tzah va-yeem-loch Elah ben-o tach-tav.
This verse describes the death and burial of a king, followed by the ascension of his son to the throne. 'Va-yish-kach' means 'and he lay down,' referring to death. 'Ba-ah-sha' is the name of the deceased king. 'Im-ah-vo-tav' means 'with his fathers,' a common idiom for dying. 'Va-yee-kah-ver' means 'and he was buried.' 'Be-teer-tzah' is the place where he was buried. 'Va-yeem-loch' means 'and he reigned.' 'Elah' is the name of the son. 'Ben-o' means 'his son.' 'Tach-tav' means 'under him,' or in his place.
[1KI.16.7] And also, by the hand of Yehu son of Chanani the prophet, the word of Yahveh was to Baasha and to his house, and concerning all the evil that he had done in the eyes of Yahveh, to provoke Him by the work of his hands, to be like the house of Jeroboam, and concerning the fact that He struck him. [§]
ve-gam be-yad-yehu ben-chanani ha-navi dvar-yehovah haya el-baasha ve-el-beito ve-al kol-ha-raah asher-asah be-einei yehowah le-hach'iso be-maaseh yadav liv'yot ke-beit yarav'am ve-al asher hikah oto.
This verse states that the word of Yahveh came through the prophet Yehu son of Chanani to Baasha and his house, concerning all the evil Baasha did in the eyes of Yahveh, to provoke Him with the work of his hands, to be like the house of Jeroboam, and for striking him.
[1KI.16.8] In the year twenty-six of Asa, king of Judah, Ela, son of Baasha, reigned over Israel in Tirzah for two years. [§]
bishnat esrim vashish shanah leasa melech yehudah, malach elah ben-baasha al-yisrael betirtzah shnatayim.
This verse describes the year 26 of Asa, king of Judah, and the beginning of the reign of Ela, son of Baasha, over Israel in Tirzah for two years. 'bishnat' means 'in the year of'. 'esrim vashish' is 'twenty-six'. 'shanah' means 'year'. 'leasa melech yehudah' is 'to Asa, king of Judah'. 'malach' means 'reigned'. 'elah ben-baasha' is 'Ela, son of Baasha'. 'al-yisrael' means 'over Israel'. 'betirtzah' means 'in Tirzah'. 'shnatayim' means 'two years'.
[1KI.16.9] And his servant Zimri, captain of half the chariots, conspired against him. Now he was in Tirzah, drinking himself drunk in the house of Arza, which is on the house in Tirzah. [§]
vayiqshor alav avdo zimri sar machatsit harakev vehu betirtza shoteh shikkor beit artza asher al habayit betirtza
This verse describes a conspiracy against King Omri. Zimri, a captain over half the chariots and one of Omri’s servants, plots against him while Omri is in Tirzah, drinking and intoxicated in the house of Arza, which is located within Tirzah.
[1KI.16.10] And Zimri came and struck him and killed him in the year twenty-seven of Asa, king of Judah, and he reigned in his place. [§]
Va-yavo Zimri va-yakehu va-yamitehu bi-shnat esrim va-sheva le-Asa melech Yehudah va-yimloch tachato.
This verse describes the killing of King Ela by Zimri and Zimri’s subsequent reign. 'Va-yavo' means 'and he came'. 'Zimri' is a proper noun, a person's name. 'Va-yakehu' means 'and he struck him'. 'Va-yamitehu' means 'and he killed him'. 'Bi-shnat' means 'in the year'. 'Esrim va-sheva' is 'twenty and seven', or 'twenty-seven'. 'Le-Asa' means 'of Asa'. 'Melech' means 'king'. 'Yehudah' is the name of a kingdom, Judah. 'Va-yimloch' means 'and he reigned'. 'Tachato' means 'in his place', or 'under him'.
[1KI.16.11] And it happened in his kingship, as he sat on his throne, he struck all the house of Baasha, he did not leave to him any male descendant who might urinate against a wall, and his relatives and his friend. [§]
Va-yhi b'malcho k'shivto al-kise'o hikka et-kol-beit Ba'asha lo-hish'air lo mashtin b'kir v'go'alav v're'ehu.
This verse describes a king executing all the house of Baasha. 'Va-yhi' means 'and it was'. 'B'malcho' means 'in his kingship'. 'K'shivto' means 'as he sat'. 'Al-kise'o' means 'on his throne'. 'Hikka' means 'he struck'. 'Et-kol-beit Ba'asha' means 'all the house of Baasha'. 'Lo-hish'air lo' means 'he did not leave to him'. 'Mashtin b'kir' is a figurative expression meaning 'one who urinates against a wall', meaning any male descendant. 'V'go'alav v're'ehu' means 'and his relatives and his friend'.
[1KI.16.12] And Zimri destroyed all the house of Baasha, according to the word of Yahveh, which He spoke to Baasha by the hand of Jehu the prophet. [§]
va-yashmed zimri et kol-beit baasha kidvar Yahveh asher diber el-baasha beyad yehu hanavi.
This verse describes Zimri destroying the entire house of Baasha, as Yahveh had spoken through the prophet Jehu. Let's break down the names: 'Zimri' is a proper noun and remains unchanged. 'Baasha' is a proper noun and remains unchanged. 'Yahveh' is the proper name of God. 'Yehu' is a proper noun and remains unchanged.
[1KI.16.13] God [includes] all the sins of the making, and these sins [are] within them, those who sinned and those who caused Israel to sin, to anger Yahveh, the God of Israel, with their vanities. [§]
El kol khatot ba'asha vekhatot eleh beno asher khatu vaasher hekhatiu et yisrael lehakhi'is et Yahveh elohei yisrael behavleheim.
This verse describes the sins committed by Aaron and the people of Israel, specifically relating to the golden calf. 'El' means God. 'Kol' means all. 'Khatot' means sins. 'Ba'asha' refers to the making (of the calf). 'Eleh' means these. 'Beno' means within/among them. 'Asher' means who/which/that. 'Khatu' means they sinned. 'Hekhatiu' means they caused to sin. 'Et' is a grammatical particle. 'Yisrael' means Israel. 'Lehakhi'is' means to anger. 'Yahveh' is the proper name of God. 'Elohei' means God of. 'Behavleheim' means with their vanities.
[1KI.16.14] And the remainder of the words of these things, and everything that he did, are they not written upon the book of the words of the days for the kings of Israel? [§]
ve-ye-ter div-rei ei-lah ve-chol-a-sher a-sah ha-lo-hem ke-tu-vim al-se-fer div-rei ha-ya-mim le-mal-chei yis-rae-el.
This verse discusses additional accounts or words relating to these matters, specifically everything that was done. It states that these things are written in the book of the Chronicles of the Kings of Israel. 'Ei-lah' refers to the previous events or people. 'Ha-ya-mim' translates to 'the days' referring to a historical record or chronicle.
[1KI.16.15] In the twenty-seventh year of Asa, king of Judah, Zimri reigned for seven days in Tirzah, and the people were encamped at Gibton, which belongs to the Philistines. [§]
bishnat esrim va sheva shanah le Asa melech Yehudah malach Zimri shiv'at yamim be Tirzah ve ha am chonim al Gibton asher la Pelishtim
This verse describes the beginning of Zimri's reign over Israel, specifically stating the year relative to Asa's reign over Judah. It notes that Zimri reigned for seven days in Tirzah while the people camped at Gibton, a city belonging to the Philistines.
[1KI.16.16] And the people who were encamped heard, saying, "Zimri has conspired, and he also struck the king." And all of Israel made Omri, commander of the army, king over Israel on that day in the camp. [§]
Va-yishma ha-am ha-honim le-emor kasher zimri ve-gam hikah et-ha-melech va-yamliku kol-yisrael et-omri sar-tzava al-yisrael ba-yom ha-hu ba-machaneh.
This verse describes the people in the camp hearing that Zimri had conspired and also struck the king. Consequently, all of Israel made Omri, the commander of the army, king over Israel on that day in the camp.
[1KI.16.17] And Omri and all of Israel with him ascended from Gibbethon, and they besieged Tirzah. [§]
vayalee omerree vechol yisrael immo migibton vayatzuru al tirzah
This verse describes Omri and all of Israel ascending from Gibbethon and besieging Tirzah. 'Vayalee' means 'and ascended'. 'Omerree' is the name Omri. 'Vechol' means 'and all'. 'Yisrael' is Israel. 'Immo' means 'with him'. 'Migibton' means 'from Gibbethon'. 'Vayatzuru' means 'and they besieged'. 'Al' means 'upon'. 'Tirzah' is the name Tirzah.
[1KI.16.18] And it happened, when Zimri saw that the city was captured, that he came to the palace of the king, and he burned upon it the house of the king with fire, and he died. [§]
vayhi kir'ot zimri ki nilkheda ha'ir vayavo el armon beit-hamelech vayisrof alav et beit-melech ba'esh vayamot
This verse describes Zimri setting fire to the king's palace and dying. 'Vayhi' means 'and it happened'. 'Kir'ot' means 'seeing'. 'Nilkheda' means 'was captured'. 'Ha'ir' means 'the city'. 'Vayavo' means 'and he came'. 'El' means 'to'. 'Armon' means 'palace'. 'Beit-hamelech' means 'the house of the king'. 'Vayisrof' means 'and he burned'. 'Alav' means 'upon it'. 'Ba'esh' means 'with fire'. 'Vayamot' means 'and he died'.
[1KI.16.19] Because of the sins he committed, sins against Yahveh, by doing evil in the eyes of Yahveh, by walking in the way of Yarav'am and in his sin that he did, to make Israel sin. [§]
al-chatotav asher chata la'asot ha-ra be-einei Yahveh lalechet bederech Yarav'am ubechatato asher asa le-hachatia et-Israel
This verse describes the sins of a king and how those sins led Israel astray. Let's break down the names of God. 'Chatotav' relates to sin, but is tied to 'Yahveh' – so we must reflect that connection. 'Yahveh' will be translated as 'Yahveh'.
[1KI.16.20] And the rest of the words of Zimri, and the conspiracy that he formed, are they not written on the book of the chronicles of the kings of Israel? [§]
ve-ye-ter div-rei zim-ri ve-kish-ro a-sher ka-shar ha-lom hem ke-tu-vim al-se-fer div-rei ha-ya-mim le-mal-kei yis-ra-el.
This verse discusses the remaining details of Zimri’s actions and the conspiracy he formed. It states that these details are written in the book of the chronicles of the kings of Israel.
[1KI.16.21] Then the people of Israel will divide into two halves. Half of the people was after Tibni son of Ginat to make him king, and the other half was after Omri. [§]
ʼaz yeḥaleq haʻam yisraʼel laḥetsi ḥatsi haʻam hayah ʼaḥarey tivni ben-ginat lehamlikho vehaḥatsi ʼaḥarey ʻamri.
This verse describes a division of the people of Israel into two factions, one supporting Tibni son of Ginat to be king, and the other supporting Omri. 'ʼaz' means 'then', 'yeḥaleq' means 'will divide', 'haʻam' means 'the people', 'yisraʼel' is 'Israel', 'laḥetsi' means 'into a half', 'ḥatsi' means 'half', 'hayah' means 'was', 'ʼaḥarey' means 'after', 'tivni' is a name, 'ben-ginat' means 'son of Ginat', 'lehamlikho' means 'to make him king', 'vehaḥatsi' means 'and the half', and 'ʻamri' is a name.
[1KI.16.22] The people who followed Amri strengthened the people who followed Tivni son of Ginat, and Tivni died, and Amri reigned. [§]
vayechazek haam asher acharei amri et-haam asher acharei Tivni ben-Ginat vayamat Tivni vayimloch Amri.
This verse describes a power struggle and succession. 'Vayechazek' means 'strengthened' or 'made strong'. 'Haam asher acharei' means 'the people who followed'. 'Et-haam' is a particle indicating the direct object. 'Vayamat' means 'and died'. 'Vayimloch' means 'and reigned'. The verse states that the people who followed Amri made strong the people who followed Tivni, son of Ginat, and then Tivni died and Amri reigned.
[1KI.16.23] In the thirty-first year of Asa’s reign as king of Judah, Omri reigned over Israel for twelve years. He reigned for six years in Tirzah. [§]
bishnat shloshim ve'ahat shanah le'asa melekh Yehudah, malakh Omri al-Yisrael shteiim esreh shanah betirtzah malakh shesh shanim.
This verse details the years of kings Asa of Judah and Omri of Israel. It states that in the thirty-first year of Asa’s reign as king of Judah, Omri began to reign over Israel for twelve years, and he reigned six years in Tirzah.
[1KI.16.24] And he purchased the mountain Shomron from Eshemer with silver in Kikkarim. And he rebuilt the mountain, and he called the name of the city that he built upon the name of Eshemer, my Lord of the mountain Shomron. [§]
vayiken et-ha-har shomron meet eshemer bekikkarim kasef vayiven et-ha-har vayikra et-shem ha-ir asher bana al shem-eshemer adonei ha-har shomron.
This verse describes the purchase and rebuilding of a mountain called Shomron. It states that the mountain was bought from a man named Eshemer with a sum of silver. Subsequently, the mountain was rebuilt and the city built upon it was named after Eshemer, who is referred to as 'my Lord of the mountain Shomron'.
[1KI.16.25] And Omri did evil in the eyes of Yahveh, and he worsened more than all who were before him. [§]
va-ya-aseh amri ha-ra be-einei Yahveh va-yara mi-kol asher lifanav
This verse describes the evil deeds of Omri in the eyes of Yahveh, stating that he did more evil than all those before him. "va-ya-aseh" means "and he did". "amri" is Omri’s name. "ha-ra" means "the evil". "be-einei" means "in the eyes of". "Yahveh" is the proper name of God. "va-yara" means "and he worsened". "mi-kol" means "than all". "asher" is a relative pronoun meaning "that" or "who". "lifanav" means "before him".
[1KI.16.26] And he walked in all the way of Jeroboam, son of Nebat, and in his sins, which caused Israel to sin, to provoke Yahveh, the God of Israel, with their vanities. [§]
va-yeh-lekh be-khol-deh-rekh ya-rav-am ben-ne-vat u-ve-cha-ta-tay-v ah-sher heh-chee-a et yis-ra-el le-hakh-ees et ye-ho-vah eh-lo-hay yis-ra-el be-hav-leh-hem
This verse describes the actions of Jeroboam, son of Nebat, and his sins that caused Israel to provoke Yahveh, the God of Israel, with their vanities. 'Va-yeh-lekh' means 'and he went' or 'and he walked'. 'Be-khol-deh-rekh' means 'in all the way' or 'in every path'. 'Ya-rav-am' is a proper name, Jeroboam. 'Ben-ne-vat' means 'son of Nebat'. 'U-ve-cha-ta-tay-v' means 'and in his sins'. 'Ah-sher' means 'which' or 'that'. 'Heh-chee-a' means 'he caused to sin'. 'Et yis-ra-el' means 'Israel'. 'Le-hakh-ees' means 'to provoke' or 'to anger'. 'Et ye-ho-vah' means 'Yahveh'. 'Eh-lo-hay yis-ra-el' means 'the God of Israel'. 'Be-hav-leh-hem' means 'with their vanities' or 'with their worthlessness'.
[1KI.16.27] And the rest of the words of Omri, which he did, and his strength which he did, are they not written in the book of the Chronicles of the Kings of Israel? [§]
ve-ye-ter di-vrei am-ri asher a-sa u-ge-vu-ra-to asher a-sa ha-lo hem ke-tu-vim al-se-fer di-vrei ha-ya-mim le-mal-kei yis-ra-el
This verse discusses the remaining deeds of Omri and his strength, and states that they are written in the book of the Chronicles of the Kings of Israel.
[1KI.16.28] And Omri lay down with his ancestors, and he was buried in Samaria, and Ahab his son reigned in his place. [§]
va-yish-khav am-ree im-a-vo-tav va-yee-ka-ver be-shom-ron va-yim-loch ach-av beno tach-tav.
This verse describes the death and burial of Omri, and the subsequent ascension of his son, Ahab, to the throne. 'Va-yish-khav' means 'and he lay down' (meaning he died). 'Im-a-vo-tav' means 'with his fathers' (ancestors). 'Va-yee-ka-ver' means 'and he was buried'. 'Be-shom-ron' means 'in Samaria'. 'Va-yim-loch' means 'and he reigned'. 'Ach-av' is the name 'Ahab'. 'Beno' means 'his son'. 'Tach-tav' means 'in his place'.
[1KI.16.29] And Ahab, son of Omri, reigned over Israel in the year thirty-eight of Asa, king of Judah. And Ahab, son of Omri, reigned over Israel in Samaria for twenty-two years. [§]
ve-akh-av ben-om-ri ma-lakh al-yis-ra-el bi-sh-nat shlo-shim u-sh-mo-neh sha-nah le-a-sa me-lekh ye-hu-dah va-yim-lokh akh-av ben-om-ri al-yis-ra-el be-sho-me-ron es-rim u-sh-ta-yim sha-nah.
This verse states that Ahab, son of Omri, reigned over Israel in the thirty-eighth year of Asa, king of Judah, and Ahab, son of Omri, reigned over Israel in Samaria for twenty-two years.
[1KI.16.30] And Ahab, son of Omri, did evil in the eyes of Yahveh more than all who were before him. [§]
Va-ya-as Ah-hav ben-Om-ree ha-ra bee-ey-ney Yahveh mi-kol asher li-fanav.
This verse describes Ahab, son of Omri, doing evil in the eyes of Yahveh more than all who were before him. 'Va-ya-as' means 'and he did'. 'Ah-hav' is the name Ahab. 'ben-Om-ree' means 'son of Omri'. 'ha-ra' means 'the evil one' or 'the evil'. 'bee-ey-ney' means 'in the eyes of'. 'Yahveh' is the proper name of God. 'mi-kol' means 'than all'. 'asher' is a relative pronoun meaning 'who' or 'which'. 'li-fanav' means 'before him'.
[1KI.16.31] And it came to pass, it was a disgrace for his walk in the sins of Jeroboam son of Nebat. And he took a wife, even Jezebel, daughter of Ethbaal, king of Sidon, and he went and served Baal and bowed down to him. [§]
vayhi hanakel lekhto bechatot yarav'am ben-nevat vayikach isha et-izevel bat-etba'al melech tzidonim vayelech vayavod et-habba'al vayishtachu lo.
This verse describes the actions of Jeroboam, son of Nebat, and his marriage to Jezebel, daughter of Ethbaal, king of Sidon. It details his subsequent worship of Baal. 'Hanakel' can be understood as 'it happened' or 'it came to pass'. 'Lekhto' signifies 'his going' or 'his walk'. 'Bechatot' translates to 'in sins' or 'with sins'. 'Vayikach' means 'and he took'. 'Et-izevel' is 'Jezebel'. 'Bat-etba'al' is 'daughter of Ethbaal'. 'Melech tzidonim' is 'king of Sidon'. 'Vayelech' means 'and he went'. 'Vayavod' means 'and he served'. 'Et-habba'al' is 'Baal'. 'Vayishtachu' means 'and he bowed down'. 'Lo' is 'to him'.
[1KI.16.32] And he raised an altar to Baal, the house of Baal, which he built in Samaria. [§]
va-ya-kem miz-bay-ach la-va-al bayt ha-va-al asher ba-na be-shom-rohn
This verse describes the building of an altar to Baal. 'Va-ya-kem' means 'and he raised/built'. 'Miz-bay-ach' is 'altar'. 'La-va-al' means 'to Baal'. 'Bayt ha-va-al' means 'the house of Baal'. 'Asher' is 'which/that'. 'Ba-na' means 'he built'. 'Be-shom-rohn' means 'in Samaria'.
[1KI.16.33] And Ahab made the Asherah pole, and Ahab added to do to provoke Yahveh, the God of Israel, more than all the kings of Israel who were before him. [§]
va-ya-as a-chav et-ha-asherah va-yo-sef a-chav la-a-sot le-ha-k-is et-yeh-vah-veh elo-hei yis-ra-el mi-kol mal-kei yis-ra-el a-sher ha-yu le-fa-nav.
This verse describes Ahab making an Asherah pole and further provoking Yahveh, the God of Israel, more than any king of Israel before him. 'Asherah' refers to a Canaanite goddess, and making a pole for her was a form of worship. The verse emphasizes the extent of Ahab’s sin by stating he surpassed all previous kings in his provocation of Yahveh.
[1KI.16.34] In his days, Hieel built the house of God, that is, Jericho. He laid its foundation through Aaviriam, his firstborn, and set up its doors through Segiyv, his youngest. This was done according to the word of Yahveh, which He spoke through the hand of Joshua son of Nun. [§]
bəyāmāyw bānā ḥi’ēl bēyt hā’ĕlī ’et-yəriyḥōh bā’ăvirām bəḵōrō yisədāh ūḇiśəgīyw cə‘īrō hiṣṣīv dəlātehā kidəvar Yahveh ’ăšer dibber bəyad yəhōšua ben-nūn.
This verse describes the building of Jericho. 'Yamayw' refers to 'in his days,' referring to someone unspecified. 'Hieel' is a proper name, likely the builder. 'Beyt haEli' translates to 'the house of God'. 'Aaviriam' is a proper name, likely the eldest son of Hieel. 'Segiyv' means 'youngest'. 'Dlatayha' means 'its doors'. 'Kidvar Yahveh' means 'according to the word of Yahveh'. 'Yəhōšua ben-nūn' is 'Joshua son of Nun'. The verse states that the construction, including the placement of the doors, was done according to the word of Yahveh as spoken through Joshua son of Nun.
1KI.17
[1KI.17.1] And Elijah the Tishbite, a resident of Gilead, said to Ahab, "As Yahveh lives, the Gods of Israel, before whom I have stood, if these years will not have dew and rain except according to my word." [§]
Va-yo-mer E-lee-yah-hu ha-tish-bee mee-to-sha-vey Gil-ead el-Ach-av, chai-Yeh-vah-veh Elo-hay Yis-ra-el asher am-ad-tee le-fa-nav, im-yih-yeh ha-sha-neem ha-el-leh tal oo-ma-tar kee im-le-fee de-var-ai.
This verse begins with Elijah the Tishbite, a resident of Gilead, speaking to Ahab. He makes an oath 'as God lives, the God of Israel' before whom he has stood. He states that unless his word comes to pass, there will be neither dew nor rain for these years.
[1KI.17.2] And it happened, the word of Yahveh came to him, saying. [§]
va-yhi d'var-yahveh elav le'emor
This verse consists of several parts. 'Va-yhi' means 'and it happened'. 'D'var' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'Elav' means 'to him'. 'Le'emor' means 'to say' or 'saying'. Therefore, the verse speaks of the word of Yahveh coming to someone, with an indication that something is about to be said.
[1KI.17.3] Go from here and turn for yourself eastward, and you will hide in the stream Kerit, that is on the face of the Jordan. [§]
lek mizzeh ufanita lecha kedmah venistarta benachal kerit asher al-pnei hayarden
This verse contains instructions for a prophet to go into hiding. 'Lek' means 'go'. 'Mizzeh' means 'from here'. 'Ufanita' means 'and you will turn'. 'Lecha' means 'to you' or 'for yourself'. 'Kedmah' means 'eastward'. 'Venistarta' means 'and you will hide'. 'Benachal' means 'in the stream'. 'Kerit' is a proper noun, the name of a stream. 'Asher' means 'that is'. 'Al-pnei' means 'on the face of'. 'Hayarden' means 'the Jordan'.
[1KI.17.4] And it will be that you will drink from the stream, and I commanded the ravens to sustain you there. [§]
vehaayah mehanachal tishteh ve'et ha'orvim tziviti lechalekhcha sham
This verse describes God providing for Elijah during a famine. 'vehaayah' means 'and it will be'. 'mehanachal' means 'from the stream'. 'tishteh' means 'you will drink'. 've'et' is a conjunction introducing the direct object. 'ha'orvim' means 'the ravens'. 'tziviti' means 'I commanded'. 'lechalekhcha' means 'to sustain you'. 'sham' means 'there'.
[1KI.17.5] And he went and did according to the word of Yahveh, and he went and settled in the valley of Kerith, which is over against Jordan. [§]
vayelech vayasa kidvar Yahveh vayelech vayeshev benachal kerit asher al-pnei hayarden
This verse describes someone going and doing as the word of Yahveh, and then going and settling in the valley of Kerith, which is over against Jordan. "Vayelech" means "and he went". "Vayasa" means "and he did". "Kidvar" means "according to the word of". "Yahveh" is the proper name of God. "Vayeshev" means "and he settled". "Benachal" means "in the valley of". "Kerit" is a proper noun, the name of a valley. "Asher" means "which". "Al-pnei" means "over against". "Hayarden" is the Jordan (river).
[1KI.17.6] And the ravens bring to him bread and meat in the morning, and bread and meat in the evening, and from the stream he will drink. [§]
vehaorevim mevi'im lo lechem uvasar baboker ulechem uvasar ba'arev umin-hanachal yishte.
This verse describes the ravens bringing food to a man in the morning and evening, and the man drinking from a stream. 'Orevim' refers to ravens. 'Mevi'im' means 'bringing'. 'Lo' means 'to him'. 'Lechem' is 'bread'. 'Basar' is 'meat'. 'Baboker' means 'in the morning'. 'Ba'arev' means 'in the evening'. 'Min-hanachal' means 'from the stream'. 'Yishte' means 'he will drink'.
[1KI.17.7] And it happened after a period of days that the stream dried up, for there was no rain in the land. [§]
va-yhi mi-ketz ya-mim va-yivas ha-nachal ki lo-haya geshem ba-aretz.
This verse describes a drought. 'va-yhi' means 'and it happened'. 'mi-ketz ya-mim' means 'at the end of days' or 'after a period of time'. 'va-yivas' means 'and it dried up'. 'ha-nachal' means 'the stream'. 'ki' means 'for' or 'because'. 'lo-haya' means 'there was not'. 'geshem' means 'rain'. 'ba-aretz' means 'in the land'.
[1KI.17.8] And it happened, the word of Yahveh came to him, saying. [§]
va-yhi d'var-yahveh elav le'emor
This verse consists of several parts. 'Va-yhi' means 'and it happened'. 'D'var' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'Elav' means 'to him'. 'Le'emor' means 'to say' or 'saying'. Therefore, the verse speaks of the word of Yahveh coming to someone, with an indication that something is about to be said.
[1KI.17.9] Rise, go to Zarephath, which belongs to Sidon, and dwell there. Behold, I have commanded a widow woman there to supply you with provisions. [§]
koom lekh tsar-pha-tah ah-sher le-tsi-don ve-yah-shav-tah sham hee-neh tsi-vee-tee sham ee-shah al-mah-nah le-khal-klekh
This verse instructs someone to go to Zarephath, which is near Sidon, and to reside there. It states that the Gods have commanded a widow woman to provide sustenance for him.
[1KI.17.10] And he rose and went to Zarephath and came to the entrance of the city. And behold, there was a widow woman gathering sticks. And he called to her and said, "Please take for me a little water in the vessel, and I will drink." [§]
Va-ya-kom | va-ye-lech Tzar-fa-tah va-ya-vo el-petach ha-ir ve-hi-neh-sham ish-ah al-ma-nah me-ko-she-sheth etz-im va-yi-kra e-lei-ha va-yo-mar kchi-na li me-at-mayim ba-kli ve-esh-teh.
This verse describes the prophet Elijah arriving in Zarephath and encountering a widow gathering wood. He asks her for a little water to drink. 'Va-ya-kom' means 'and he rose'. 'Va-ye-lech' means 'and he went'. 'Tzar-fa-tah' is the name of a city. 'Va-ya-vo' means 'and he came'. 'El-petach ha-ir' means 'to the entrance of the city'. 'Ve-hi-neh-sham' means 'and behold there'. 'Ish-ah al-ma-nah' means 'a widow woman'. 'Me-ko-she-sheth etz-im' means 'gathering sticks'. 'Va-yi-kra e-lei-ha' means 'and he called to her'. 'Va-yo-mar' means 'and he said'. 'Kchi-na li' means 'take for me'. 'Me-at-mayim' means 'a little water'. 'Ba-kli' means 'in the vessel'. 'Ve-esh-teh' means 'and I will drink'.
[1KI.17.11] And she went to take, and the Gods called to her and said, "Bring now to me bread in your hand." [§]
Va-te-lech la-ka-chat va-yiq-ra e-lei-ha va-yo-mar liq-hi-na li pat-le-chem be-ya-dekh.
This verse describes a woman going to take something, and then God calls to her and asks her to bring him a piece of bread in her hand. The verb forms indicate past tense actions. 'Le-khat' refers to taking something. 'Pat-le-chem' means bread. 'Be-ya-dekh' means in your hand.
[1KI.17.12] And she said, “As Yahveh lives, the God of you, if I have any small amount, except a handful of flour in the jar and a little oil in the pot, then behold, I am gathering two pieces of wood and I will come and make it for myself and my son, and we will eat it and die.” [§]
Va-to-mer chai-Yeh-veh Elohim-cha im-yesh-li ma'og ki im-melo kaf-kemach ba-kad u-me'at-shemen ba-tzappachat ve-hin-ni mekosheset shnaim etzim u-vati va-asiti-hu li u-livni va-achalnu-hu va-matnu.
This verse is from 1 Kings 17:12 and is spoken by the widow to Elijah. She is declaring that she has very little food – just a handful of flour and a little oil – and that once it is used, she and her son will die. She is affirming this statement with an oath, invoking the name of Yahveh, the God of Israel. The phrase 'ma'og' refers to a small amount or a handful. 'Tzappachat' is a small pot or pan.
[1KI.17.13] And he said to her, "Elijah, do not fear. Come, do as you have said, but do for me from there a small cake at first, and bring it out to me, and to you, and to your son, you will do in the end." [§]
va-yo-mer e-lei-ha e-li-ya-hu al-ti-rei bo-i a-si ki-de-var-ech ach a-si-li mish-am u-gah ke-ta-nah ba-ri-sho-nah ve-ho-tze-et li ve-lach ve-liv-nech ta-a-si ba-a-cha-ro-nah.
This verse comes from 1 Kings 17:13. It details a conversation between Elijah and a widow. 'Va-yo-mer' means 'and he said'. 'E-lei-ha' means 'to her'. 'E-li-ya-hu' is the proper name Elijah. 'Al-ti-rei' means 'do not fear'. 'Bo-i' means 'come'. 'A-si' means 'do'. 'Ki-de-var-ech' means 'according to your word'. 'Ach' means 'but'. 'Mish-am' means 'from there'. 'U-gah' means 'cake'. 'Ke-ta-nah' means 'small'. 'Ba-ri-sho-nah' means 'at first'. 'Ve-ho-tze-et' means 'and you bring out'. 'Li' means 'to me'. 'Ve-lach' means 'and to you'. 'Ve-liv-nech' means 'and to your son'. 'Ta-a-si' means 'you do'. 'Ba-a-cha-ro-nah' means 'in the end'.
[1KI.17.14] For thus said Yahveh, the Gods of Israel: as the flour will not be used up, and the supply of the oil will not lack, until the day Yahveh gives rain upon the face of the earth. [§]
kee koh amar Yahveh Elohim yisrael kad hamaq lo tikhleh vetzapachat hashemen lo tekhsar ad yom teetan-Yahveh geshem al-pnei haadamah
This verse comes from 1 Kings 17:14. It describes Yahveh’s promise to the widow at Zarephath that her flour jar and oil jug will not run empty until Yahveh sends rain on the face of the earth. Let’s break down the names: ‘Yahveh’ is the proper name of God; ‘Elohim’ refers to the Gods; ‘yisrael’ is Israel. The other words are descriptive – ‘kee’ means ‘for’ or ‘because’, ‘koh’ means ‘thus’, ‘amar’ means ‘said’, ‘kad’ means ‘as’ or ‘like’, ‘hamaq’ means ‘flour’, ‘lo’ means ‘not’, ‘tikhleh’ means ‘will finish’ or ‘be used up’, ‘vetzapachat’ means ‘and the supply of’, ‘hashemen’ means ‘the oil’, ‘tekhsar’ means ‘will lack’, ‘ad’ means ‘until’, ‘yom’ means ‘day’, ‘teetan’ means ‘will give’, ‘geshem’ means ‘rain’, ‘al’ means ‘upon’, ‘pnei’ means ‘face’, and ‘haadamah’ means ‘the earth.’
[1KI.17.15] And she went and did according to the word of Elijah, and she ate, she and her household, for days. [§]
va-te-lech va-ta-aseh kid-var E-lee-yah-hu va-to-achal hee-va-hee ve-veet-ah yam-eem.
This verse describes a woman going and doing as the word of Elijah. She then ate, she and her household, for days.
[1KI.17.16] The jar of flour was not used up, and the supply of the oil was not lacking, according to the word of Yahveh that he spoke by the hand of Elijah. [§]
Kad ha-kemach lo kalah ve-tzapachat ha-shemen lo chaser kidvar Yahveh asher diber be-yad Eliyahu.
This verse describes the miraculous provision of flour and oil during a famine. 'Kad' means jar or pot. 'Ha-kemach' means the flour. 'Lo kalah' means did not end/was not used up. 'Ve-tzapachat ha-shemen' means the supply of the oil. 'Lo chaser' means was not lacking. 'Kidvar Yahveh' means according to the word of Yahveh. 'Asher diber' means that he spoke. 'Be-yad Eliyahu' means by the hand of Elijah.
[1KI.17.17] And it happened after these things that the son of the woman, the owner of the house, became sick, and his sickness was very strong until there remained no breath in him. [§]
vayhi achar hadvarim haeleh chalah ben haisha baalat habayit vayhi chalyo chazak meod ad asher lo notrah bo neshamah
This verse describes an event following previous occurrences. It states that the son of the woman who owned the house became ill, and his illness was very severe to the point where he had no breath remaining in him. Each word is translated directly as it appears, reflecting its literal meaning.
[1KI.17.18] And she said to Elijah, "What is to me and to you, man of the Gods? You have come to me to remind me of my sins and to cause my son to die." [§]
va-to-mer el-e-lee-yah-hu mah-lee va-lach ee-sh ha-e-lo-heem ba-ta el-ai le-haz-kir et-a-vo-nee u-le-ha-meet et-b-nee
This verse is from 1 Kings 17:18. It is the Shunammite woman speaking to Elijah. She is accusing him of bringing trouble upon her and her son. ‘El’ means ‘God’. ‘Eliyahu’ is Elijah, meaning ‘My God is Yahveh’. ‘Eloheem’ is ‘the Gods’ in the plural form. ‘Ish’ means ‘man’. ‘Ha’ means ‘the’.
[1KI.17.19] And he said to her, "Give me your son." And he took him from her lap and brought him up to the upper room where he sits, and he laid him on his bed. [§]
Va-yo-mer ei-le-ha te-nee-lee et be-nech va-yi-ka-che-hu mee-chey-kah va-ya-a-leh-hu el ha-a-lee-yah a-sher hu yo-shev sham va-yash-ki-veh-hu al mit-tah-to.
This verse describes a request for a child, and the child being taken and laid down on a bed. 'Va-yo-mer' means 'and he said'. 'Ei-le-ha' is 'to her'. 'Te-nee-lee' means 'give me'. 'Et be-nech' means 'your son'. 'Va-yi-ka-che-hu' means 'and he took him'. 'Mee-chey-kah' means 'from her lap'. 'Va-ya-a-leh-hu' means 'and he brought him up'. 'El ha-a-lee-yah' means 'to the upper room'. 'A-sher hu yo-shev sham' means 'where he sits'. 'Va-yash-ki-veh-hu' means 'and he laid him'. 'Al mit-tah-to' means 'on his bed'.
[1KI.17.20] And he called to Yahveh and said, "Yahveh, my Gods, did you also desire to do evil by causing the death of her son, with whom I dwell?" [§]
Va-yik-ra el-Yahveh va-yo-mar: Yahveh Elohay, ha-gam al-ha-almanah asher ani mitgoreh imah ha-re'ot lehamit et-b'nah?
This verse recounts a man calling out to Yahveh. 'Va-yik-ra' means 'and he called'. 'El' means 'to'. 'Yahveh' is the proper name of God. 'Va-yo-mar' means 'and he said'. 'Yahveh Elohay' means 'Yahveh, my Gods'. 'Ha-gam' means 'also'. 'Al-ha-almanah' means 'upon the widow'. 'Asher ani mitgoreh imah' means 'with whom I dwell'. 'Ha-re'ot' means 'did you desire'. 'Lehamit' means 'to kill'. 'Et-b'nah' means 'her son'. The verse is a question regarding Yahveh's intent to take the life of a widow's son.
[1KI.17.21] And he stretched himself out upon the child three times, and called out to Yahveh, and said, “Yahveh, my Gods, please restore the life of this child into his body.” [§]
vayitmoded al-hayeled shalosh pe'amim vayikra el-yahveh vayomer yahveh elohay tashav na nefesh-hayeled hazeh al-kirbo.
This verse describes Elijah praying for the resuscitation of a widow’s son. ‘Vayitmoded’ indicates he stretched himself out, possibly pressing his body against the child as part of the prayer. ‘Shalosh pe’amim’ means three times. ‘Vayikra’ means he called out. ‘El-yahveh’ means to Yahveh. ‘Vayomer’ means and he said. ‘Yahveh elohay’ is ‘Yahveh, my Gods.’ ‘Tashav na’ is ‘restore, please.’ ‘Nefesh-hayeled hazeh’ means ‘the life of this child.’ ‘Al-kirbo’ means ‘into his body.’
[1KI.17.22] And Yahveh heard in the voice of Elijah, and the life of the child returned within him, and he lived. [§]
vayishma Yahveh bekol Eliyahu vatashav nefesh-hayeled al-kirbo vayechiy
This verse describes Yahveh hearing the plea of Elijah and the return of life to the child. 'Vayishma' means 'and heard'. 'Yahveh' is the proper name of God. 'Bekol' means 'in the voice of'. 'Eliyahu' is the name Elijah. 'Vatashav' means 'and returned'. 'Nefesh-hayeled' means 'the life of the child'. 'Al-kirbo' means 'upon his inward parts' or 'within him'. 'Vayechiy' means 'and he lived'.
[1KI.17.23] And Elijah took the child and brought him down from the upper room of the house and gave him to his mother. And Elijah said, "See, your son lives!" [§]
Va-yik-akh E-li-ya-hu et-ha-ye-led va-yo-rei-deh-hu min-ha-a-li-yah ha-ba-yit-ah va-yit-te-neh-hu le-im-mo va-yo-a-mer E-li-ya-hu re-i chai be-nech.
This verse describes Elijah taking the child and bringing him down from the upper room of the house to his mother, and Elijah saying to the mother, "See, your son lives!"
[1KI.17.24] And the woman said to Elijah, "Now this I know, that you are a man of the Gods, and the word of Yahveh in your mouth is truth." [§]
Va-to-mer ha-isha el-Eli-yahu, ata zeh yada-ti ki ish elohim ata, u-devar-Yahveh be-fich-a emet.
This verse comes from 1 Kings 17:24. 'Va-to-mer' means 'and she said'. 'Ha-isha' means 'the woman'. 'El-Eli-yahu' means 'to Elijah'. 'Ata zeh yada-ti' means 'now this I know'. 'Ki' means 'that'. 'Ish elohim' means 'man of gods'. 'U-devar-Yahveh' means 'and the word of Yahveh'. 'Be-fich-a' means 'in your mouth'. 'Emet' means 'truth'.
1KI.18
[1KI.18.1] And it happened after many days that a word from Yahveh came to Elijah in the third year, saying, "Go, show yourself to Ahab, and I will give rain upon the face of the land." [§]
va-yhi yamim rabim u-dvar-yahveh haya el-eliyahu bashanah hashelishit leemor lech hera'e el-ach'av ve'etnah matar al-pnei ha'adamah.
This verse describes a period of many days after which a word from Yahveh came to Elijah in the third year, instructing him to go and show himself to Ahab, and that Yahveh would give rain upon the face of the land.
[1KI.18.2] And Elijah went to show himself to Ahab, and the famine was strong in Samaria. [§]
Va-ye-lech E-li-ya-hu le-he-ra-ot el-A-chav ve-ha-ra-av cha-zak be-shom-ron.
This verse describes Elijah going to show himself to Ahab, and that the famine was strong in Samaria. 'Va-ye-lech' means 'and he went'. 'E-li-ya-hu' is the name Elijah. 'le-he-ra-ot' means 'to show'. 'el-A-chav' means 'to Ahab'. 've-ha-ra-av' means 'and the famine'. 'cha-zak' means 'strong'. 'be-shom-ron' means 'in Samaria'.
[1KI.18.3] And Ahab called to Obadiah, who was over the house, and Obadiah was very fearful of Yahveh. [§]
Va-yik-ra Ah-chav el-Ov-ad-ya-hu asher al-ha-bay-it ve-Ov-ad-ya-hu ha-ya ya-reh et-Yahveh me-od.
This verse describes Ahab calling for Obadiah, who was in charge of the house. It also states that Obadiah greatly feared Yahveh.
[1KI.18.4] And it happened in the destruction of Jezebel of the prophets of Yahveh, and Obadiah took one hundred prophets and hid them, fifty men in the cave, and sustained them with bread and water. [§]
Va-yhi be-hakhrat Izebel et neviai Yahveh va-yikach Ovadyahu mea nevi'im va-yakhbia'em chamishim ish ba-me'arah ve-chilkelam lechem va-mayim.
This verse describes Obadiah hiding one hundred prophets from Jezebel. 'Va-yhi' means 'and it happened'. 'Be-hakhrat' means 'in the destruction of'. 'Izebel' is a proper name. 'Et' is a grammatical marker. 'Neviai' is the plural of 'prophets'. 'Yahveh' is the name of God. 'Va-yikach' means 'and he took'. 'Ovadyahu' is a proper name. 'Mea' means 'one hundred'. 'Va-yakhbia'em' means 'and he hid them'. 'Chamishim' means 'fifty'. 'Ish' means 'man' or 'person'. 'Ba-me'arah' means 'in the cave'. 'Ve-chilkelam' means 'and he sustained them'. 'Lechem' means 'bread'. 'Va-mayim' means 'and water'.
[1KI.18.5] And Ahab said to Obadiah, "Go into the land to all the sources of water and to all the streams. Perhaps pasture will be found, and we may keep horses and mules alive, and not destroy any of the livestock." [§]
Va-yo-mer Akh-av el Ov-ad-ya-hu lekh ba-aretz el kol ma-ye-nei ha-mayim ve-el kol ha-ne-chal-im oo-lai nim-tza kha-tzir oo-ne-khaye sus va-pered ve-lo na-khrit me-ha-be-he-mah.
This verse describes a situation where there is a severe famine in the land. King Ahab instructs Obadiah to search throughout the land for any available pasture to keep the horses and mules alive, to prevent the loss of all livestock.
[1KI.18.6] And they divided the land to them for crossing it. Achav walked on one path alone, and Ovadyahu walked on one path alone. [§]
va-ye-chal-koo la-hem et-ha-a-retz la-a-var-ba-ah, Ach-av ha-lach be-derech echad le-vad-o, ve-Ovadyahu ha-lach be-derech echad le-vad-o.
This verse describes a division of the land and then describes two people, Achav and Ovadyahu, each traveling on their own separate path. 'Va-ye-chal-koo' means 'and they divided.' 'La-hem' means 'to them.' 'Et-ha-a-retz' means 'the land.' 'La-a-var-ba-ah' means 'to cross it.' 'Achav' is a proper noun, a name. 'Ha-lach' means 'walked.' 'Be-derech' means 'on a path.' 'Echad' means 'one.' 'Le-vad-o' means 'alone.' The verse repeats the action for both Achav and Ovadyahu.
[1KI.18.7] And it happened, Obadiah was on the way, and behold, Elijah came to meet him. And he recognized him and fell on his face, and he said, "Are you this, my Lord Elijah?" [§]
vayhi ovadyahu baderech vehineh eliyahu likrato vayakirehu vayipol al panav vayomer ha’ata zeh adonai eliyahu
This verse describes an encounter between Obadiah and Elijah. 'Vayhi' signifies 'and it happened'. 'Obadiah' is a proper name. 'Baderech' means 'on the way'. 'Vehineh' means 'and behold'. 'Eliyahu' is Elijah’s name. 'Likrato' means 'to meet him'. 'Vayakirehu' means 'he recognized him'. 'Vayipol' means 'he fell'. 'Al panav' means 'on his face'. 'Vayomer' means 'and he said'. 'Ha’ata zeh' means 'are you this'. 'Adonai' means 'my Lord'.
[1KI.18.8] And he said to him, “I go, say to your Lord, behold, God is Yahveh.” [§]
vayomer lo ani lech emor ladonecha hineh eliyahu
This verse consists of several parts. 'Vayomer' means 'and he said'. 'Lo' means 'to him'. 'Ani' means 'I'. 'Lech' means 'go'. 'Emor' means 'say'. 'Ladonecha' means 'to your Lord'. 'Hineh' means 'behold' or 'here'. 'Eliyahu' is a name, often translated as 'my God is Yahveh' but we will translate literally as 'God is Yahveh'.
[1KI.18.9] And he said, "What sin have I committed, that you are giving your servant into the hand of Ahab to kill me?" [§]
Va-yo-mer meh ha-ta-tee kee-ah-tah no-ten et av-dekha be-yad ah-khav la-ha-meeteeni.
This verse is spoken by King Jehoshaphat to Yahveh. He is questioning what sin he has committed that would cause Yahveh to hand him over to Ahab to be killed. 'Va-yo-mer' means 'and he said'. 'Meh' means 'what'. 'Ha-ta-tee' means 'I have sinned'. 'Kee' means 'that'. 'Atah' means 'you'. 'Noten' means 'giving'. 'Et' is a direct object marker. 'Avdekha' means 'your servant'. 'Be-yad' means 'into the hand of'. 'Ahkhav' is the name Ahab. 'La-ha-meeteeni' means 'to kill me'.
[1KI.18.10] Alive is Yahveh, the Gods of you, if there is a nation and a kingdom which my Lord has not sent there to seek you, and they say 'no,' and make the kingdom and the nation swear that they will not find you. [§]
khai | yevaveh eloheimcha im-yesh-goi umamlakhah asher lo-shalakh adonai sham levakeshcha, ve'amru ayin vehishbia et-hamamlakhah ve'et-hagoi ki lo yimtzekhka.
This verse discusses Yahveh, the Gods of the speaker, and asks if any nation or kingdom exists that Yahveh, my Lord, has not sent someone to search for the speaker. It states that if such a place is found and they claim the speaker isn't there, then that kingdom and nation will be made to swear to it, confirming that they did not find the speaker.
[1KI.18.11] And now you are saying, go, say to my Lord, behold, my God is Yahveh. [§]
ve'atah ata omer lech emor la'Adonai hineh eliyahu
This verse consists of several parts. 've'atah' means 'and now'. 'ata' means 'you'. 'omer' means 'saying'. 'lech' is a command meaning 'go'. 'emor' means 'say'. 'la'Adonai' means 'to my Lord'. 'hineh' means 'behold'. 'eliyahu' is a compound name meaning 'my God is Yahveh'.
[1KI.18.12] And it will be that I go from before you, and the spirit of Yahveh will carry you to a place I do not know. And I will come to tell Ahab, but he will not find you, and he will kill me instead. And your servant fears Yahveh from his youth. [§]
vehayah ani elech me'ittach veruach Yahveh yissa'ach al asher lo-edaa ubati lehaggid le'ach'av velo yimtzach vaharegani uvehd'cha yare' et-Yahveh min'neurai.
This verse describes a prophet running from Ahab. The prophet says he will go from the presence of God, and the spirit of Yahveh will carry him to a place unknown. He will come to tell Ahab, but Ahab will not find him, and will kill someone else instead. The prophet’s servant fears Yahveh from his youth.
[1KI.18.13] Was my Lord not told of what I did in killing Jezebel, and of the prophets of Yahveh? And I hid from the prophets of Yahveh one hundred men, fifty and fifty men, in the cave, and I fed them bread and water. [§]
Ha-lo hugad la-Adonai et asher asiti ba-horog Izebel et nevi-ei Yahveh va-achbi minevi-ei Yahveh meah ish chamishim chamishim ish bam'erah va-achalclem lechem vamayim.
This verse is spoken by Jonadab ben Rechab to Jehu. He is asking Jehu if he was informed of what Jonadab did. Specifically, Jonadab explains that he killed Jezebel and then hid one hundred prophets of Yahveh – fifty each – in a cave, providing them with food and water. The structure is a rhetorical question followed by a detailed explanation of his actions.
[1KI.18.14] And now you are saying, "Go, say to your Lord, "Behold, it is Elijah!" And I will be killed for this." [§]
ve’atah atomer lech emor la’adonai’cha hineh eliyahu va’haragani
This verse is spoken by Elijah to Ahab. Elijah instructs someone to go and tell Ahab that he, Elijah, is the one causing the lack of rain. He then states that he will be killed for this.
[1KI.18.15] And Elijah said, “Living is Yahveh of armies, that I stood before him, for today I will see him.” [§]
vayomer Eliyahu, chai Yahveh tzevaot, asher amadti lifanav, ki hayom er’eh elav.
This verse is from 1 Kings 17:1. It records Elijah’s declaration before King Ahab. ‘Vayomer’ means ‘and he said.’ ‘Eliyahu’ is Elijah's name. ‘Chai’ means ‘alive’ or ‘living.’ ‘Yahveh tzevaot’ literally means ‘Yahveh of hosts’ or ‘Yahveh armies’. ‘Asher’ means ‘that’ or ‘which.’ ‘Amadti’ means ‘I stood’. ‘Lifanav’ means ‘before him’. ‘Ki’ means ‘for’ or ‘because.’ ‘Hayom’ means ‘today’. ‘Er’eh’ means ‘I will see.’ ‘Elav’ means ‘to him’ or ‘towards him’.
[1KI.18.16] And Obadiah went to meet Ahab and he told him. And Ahab went to meet Elijah. [§]
va-yeh-lek ov-ah-dee-yahu lee-kre-at ah-khav va-yag-ed-lo va-yeh-lek ah-khav lee-kre-at eh-lee-yahu
This verse describes a meeting between Obadiah, Ahab, and Elijah. Obadiah went to meet Ahab and told him something. Then Ahab went to meet Elijah.
[1KI.18.17] And it was, when Ahab saw Elijah, that Ahab said to him, “Are you this one who troubles Israel?” [§]
vayhi kir’ot ach’av et-eliyahu vayomer ach’av elav ha’ata zeh ocher yisrael
This verse describes Ahab seeing Elijah and questioning him about being the one who troubles Israel. 'Vayhi' means 'and it was'. 'Kir’ot' means 'when he saw'. 'Et' is a grammatical marker. 'Vayomer' means 'and he said'. 'Elav' means 'to him'. 'Ha’ata' means 'are you'. 'Zeh' means 'this one'. 'Ocher' means 'troubler'. 'Yisrael' is Israel.
[1KI.18.18] And he said, "I have not disturbed Israel, but you and the house of your father, in that you have abandoned the commands of Yahveh, and you have gone after the Baals." [§]
Va-yo-mer lo a-char-ti et yis-ra-el ki im-ata u-beit avi-cha ba-azav-chem et mitz-vot Yahveh va-te-lech acharei ha-ba-a-lim.
This verse is spoken by the prophet Elijah to Ahab, king of Israel. It accuses Ahab of being the source of Israel's troubles, not Elijah himself. The accusation centers on Ahab and his family abandoning the commands of Yahveh and following the Baals.
[1KI.18.19] And now, send and gather to me all of Israel to Mount Carmel, and the prophets of Baal, four hundred and fifty, and the prophets of Asherah, four hundred, those who eat at the table of Jezebel. [§]
ve'atah sh'lach q'voz elai et-kol-yisrael el-har ha-karmel ve-et-n'viai ha-ba'al arba me'ot v'chamishim u-n'viai ha-asherah arba me'ot ochlei shulchan izabel.
This verse is a command from Elijah to King Ahab. It instructs Ahab to gather all of Israel to Mount Carmel, along with the prophets of Baal (450 in number) and the prophets of Asherah (400 in number) who eat at the table of Jezebel. 'Q'voz' is an assembly or gathering.
[1KI.18.20] And Ahab sent throughout all the sons of Israel, and he gathered the prophets to Mount Carmel. [§]
va-yish-lakh akh-av be-khal-be-nei yis-ra-el va-yik-bots et-ha-ne-vi-im el-har ha-kar-mel.
This verse describes Ahab sending throughout all the sons of Israel and gathering the prophets to Mount Carmel. 'Vayishlach' means 'and he sent'. 'Akhav' is the name 'Ahab'. 'Be-khal-benei yisrael' means 'throughout all sons of Israel'. 'Vayikbots' means 'and he gathered'. 'Et-haneviim' means 'the prophets'. 'El-har ha-karmel' means 'to the mountain Carmel'.
[1KI.18.21] Then Elijah approached all the people and said, "How long will you hesitate between two opinions? If Yahveh the Gods is your God, then follow Him, and if Baal is your God, then follow him." And the people did not answer him a word. [§]
Va-yigash Eliyahu el kol ha-am va-yomer ad-mati atem poschim al shtei ha-s'ifim; im-YHVH ha-Elohim lechu acharayv, ve-im ha-Baal lechu acharayv; ve-lo anoo ha-am oto davar.
This verse recounts Elijah approaching all the people and challenging them to decide which God they will follow. 'Eliyahu' means 'My God is Yahveh'. 'Ha-am' means 'the people'. 'Ad-mati' means 'until when'. 'Poschim' means 'hesitating' or 'limping'. 'Shtei ha-s'ifim' refers to 'two opinions' or 'two sides'. 'YHVH ha-Elohim' refers to 'Yahveh the Gods'. 'Baal' refers to a competing deity. 'Anoo' means 'answer'. 'Davar' means 'word' or 'thing'.
[1KI.18.22] And Elijah said to the people, "I have remained a prophet of Yahveh alone, and the prophets of Baal are four hundred and fifty men." [§]
Va-yo-mer E-li-ya-hu el-ha-am a-nee no-tar-tee na-vee le-Yahveh le-vad-dee oo-ne-vee-ay ha-Ba-al ar-ba-may-ot va-cha-meesh-eem eesh.
This verse describes Elijah speaking to the people. He states that he is the only remaining prophet of Yahveh, while there are 450 prophets of Baal.
[1KI.18.23] And let them give to us two bulls, and let them choose for themselves one bull, and let them cut it into pieces, and let them place it on the wood, and let them not put fire. And I will do with the other bull, and I will place it on the wood, and I will not put fire. [§]
ve-yit-nu-la-nu shna-yim pa-rim ve-yiv-cha-ru la-hem ha-par ha-echad vi-nat-chu-hu ve-ya-si-mu al-ha-etz-im ve-esh lo ya-si-mu va-a-ni e-eh-seh et-ha-par ha-echad ve-na-ta-ti al-ha-etz-im ve-esh lo a-sim.
This verse describes a challenge between prophets of Yahveh and prophets of Baal. The prophets of Yahveh ask for two bulls to be provided. They will choose one bull, cut it into pieces, and place it on wood, but will not light a fire. They claim that Yahveh will send fire to consume the offering. The prophets of Baal will then do the same, attempting to get their god to ignite the offering. The verse details the actions of the prophets of Yahveh.
[1KI.18.24] And you will call in the name of your Gods, and I will call in the name of Yahveh. And it will be, the God who answers with fire, He is the God. And all the people answered and said, "Good is the word." [§]
u-kiratem be-shem eloheikhem va-ani ekra be-shem-Yahveh ve-haya ha-eloheem asher yaaneh ba-esh hu ha-eloheem va-yanen kol-ha-am va-yomru tov ha-davar.
This verse describes a challenge between prophets of different Gods. The people will call upon their Gods, and then the speaker will call upon Yahveh. Whichever God answers with fire is the true God. The people respond in agreement to the challenge.
[1KI.18.25] And Elijah said to the prophets of Baal, "Choose for yourselves one bull and prepare it first, because you are the many. And call in the name of your gods, and fire you shall not set." [§]
Va-yo-mer E-li-ya-hu li-ne-vi-ei ha-Ba-al bach-ru la-chem ha-par ha-echad va-asu ri-sho-nah ki atem ha-ra-vim ve-kir-u be-shem e-lo-hei-chem ve-esh lo ta-si-mu.
This verse recounts Elijah challenging the prophets of Baal. He proposes a contest to demonstrate which God is real. Each side will prepare a bull, and the God who answers with fire is the true God. 'Va-yo-mer' means 'and he said.' 'E-li-ya-hu' is Elijah. 'Li-ne-vi-ei ha-Ba-al' is 'to the prophets of Baal.' 'Bach-ru la-chem' is 'choose for yourselves.' 'Ha-par ha-echad' is 'the one bull.' 'Va-asu ri-sho-nah' means 'and make first.' 'Ki atem ha-ra-vim' means 'because you are the many.' 'Ve-kir-u be-shem e-lo-hei-chem' is 'and call in the name of your gods.' 'Ve-esh lo ta-si-mu' means 'and fire you shall not set.'
[1KI.18.26] And they took the bull which He had given to them and prepared it. And they called in the name of Baal from morning until noon, saying, “Baal, answer us!” But there was no sound, and no one responded. And they leaped upon the altar which they had made. [§]
Va-yik-chu et-ha-par asher-natan la-hem va-ya-asu va-yik-rau be-shem-ha-ba-al me-ha-bo-ker ve-ad-ha-tsa-ho-ra-yim le-emor ha-ba-al a-ne-nu ve-ein kol ve-ein o-neh va-ye-pas-chu al-ha-miz-be-ach asher a-sa.
This verse describes the prophets of Baal attempting to elicit a response from their god. They take a bull given to them and prepare it as a sacrifice. They then call upon Baal’s name from morning until noon, asking him to answer them. When no answer comes – no sound and no one responds – they leap upon the altar they have made.
[1KI.18.27] And it happened at midday, and Elijah mocked them, and said, "Call out with a loud voice, for God is he. Perhaps he is conversing, or perhaps he is attending to other matters, or perhaps he is on a journey. Maybe he is sleeping and needs to be awakened." [§]
vayhi batsaharayim vayhatel bahem eliyahu vayomer kiru bekhol gadol ki elohim hu ki siyach veki siyg lo veki derech lo ulay yayshen hu veyikatz.
This verse describes Elijah mocking the prophets of Baal. He challenges them to call upon their god louder, suggesting Baal might be busy talking, attending to other matters, or simply asleep and needs to be awakened.
[1KI.18.28] And they called out in a great voice, and they struggled according to their judgement with swords and spears, until shedding blood upon them. [§]
vayikre’u bekhol gadohl vayitgoddu kemishpatam bacharavot uvarmahich ad-shfakh-dam aleihem
This verse describes a great outcry and a forceful struggle involving swords and spears, resulting in bloodshed. 'Vayikre’u' means 'they called out'. 'Bekhol gadohl' means 'in a great voice'. 'Vayitgoddu' means 'they struggled'. 'Kemishpatam' means 'according to their judgement'. 'Bacharavot uvarmahich' means 'with swords and spears'. 'Ad-shfakh-dam aleihem' means 'until shedding blood upon them'.
[1KI.18.29] And it happened as the heat of the afternoon passed, and they prophesied until the time of the ascent of the offering, and there was no sound, and there was no one answering, and there was no attention. [§]
va-yhi ka-avor ha-tzahorayim va-yitnab-eu ad la-alot ha-min-chah ve-ein kol ve-ein oneh ve-ein kashev.
This verse describes the period around 3 PM when prophets were prophesying. It notes that during this time, there was no sound, no answer, and no attention given. The verb forms indicate a past continuous action of prophesying, contrasted with the absence of any response. 'Tzahorayim' refers to the heat of the day, around noon to 3 PM. 'Minchah' refers to the afternoon sacrifice.
[1KI.18.30] And Elijah said to all the people, "Come to me." And all the people came to him, and he repaired the altar of Yahveh, which was broken. [§]
Va-yo-mer E-li-yah-hu le-chol ha-am ge-shu e-lai va-yig-shu chol ha-am e-lav va-ye-ra-peh et miz-bach Yahveh ha-ha-rus.
This verse describes Elijah calling the people to come to him, and then repairing the altar of Yahveh which had been broken down. 'Va-yo-mer' means 'and he said'. 'E-li-yah-hu' is Elijah’s name. 'Le-chol ha-am' means 'to all the people'. 'Ge-shu e-lai' means 'come to me'. 'Va-yig-shu chol ha-am e-lav' means 'and all the people came to him'. 'Va-ye-ra-peh' means 'and he repaired'. 'Et miz-bach Yahveh' is 'the altar of Yahveh'. 'Ha-ha-rus' means 'the broken'.
[1KI.18.31] And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, because a word from Yahveh had been to him, saying, “Israel will be your name.” [§]
Va-yik-akh E-li-yahu sh-te-yim es-reh a-va-nim k-mis-par shiv-tei b-nei Ya-a-kov a-sher ha-yah d-var-Yahveh e-lav le-emor Yis-ra-el yih-yeh she-me-cha.
This verse describes Elijah taking twelve stones, representing the number of tribes of the sons of Jacob. This action follows a word from Yahveh to him, stating that Israel will be his name.
[1KI.18.32] And he built the altar from stones in the name of Yahveh, and he made a trench like a house of two measures of seed around the altar. [§]
vayivneh et-ha'avanim mizbeach b'shem Yahveh va'yas ta'alah k'beit sateyim zerah saviv lamizbeach.
This verse describes the building of an altar to Yahveh and the construction of a trench around it. 'Vayivneh' means 'and he built'. 'Et-ha'avanim' means 'the stones'. 'Mizbeach' means 'altar'. 'B'shem' means 'in the name of'. 'Va'yas' means 'and he made'. 'Ta'alah' means 'a trench'. 'K'beit' means 'like a house of'. 'Sateyim' means 'two'. 'Zerah' means 'seed'. 'Saviv' means 'around'. 'Lamizbeach' means 'to the altar'.
[1KI.18.33] And he arranged the trees, and he dissected the ox, and he placed it on the trees. [§]
va-ya-arokh et-ha-etzim va-ye-na-takh et-ha-par va-ya-sem al-ha-etzim
This verse describes actions taken with wood and an ox. 'Va-ya-arokh' means 'and he arranged'. 'Et-ha-etzim' means 'the trees'. 'Va-ye-na-takh' means 'and he dissected'. 'Et-ha-par' means 'the ox'. 'Va-ya-sem' means 'and he placed'. 'Al-ha-etzim' means 'on the trees'.
[1KI.18.34] And the messenger said, "Fill four vessels with water and pour it on the burnt offering and on the wood." And the messenger said, "Repeat!" And they repeated. And the messenger said, "Triple!" And they tripled. [§]
Va-yo-mer mil-u ar-ba-ah ka-dim mayim ve-yitz-ku al-ha-o-lah ve-al-ha-etz-im va-yo-mer shinu va-yish-nu va-yo-mer shale-shu va-ye-sha-le-shu.
This verse describes a test of faith involving water and an offering. A messenger commands that water be poured on a burnt offering and wood repeatedly, testing the persistence of the request. "Milu" is a command to fill. "Arba'ah" means four. "Kadim" means vessels or jars. "Mayim" means water. "Yitzku" means to pour. "Ha-olah" means the burnt offering. "Ha-etzim" means the wood. "Shinu" means to repeat. "Shaleshu" means to triple.
[1KI.18.35] And the waters went around to the altar, and also the trench was filled with water. [§]
vayelkhu hamayim saviv lamizbeach vegam et hateulah mile-mayim.
This verse describes water encircling the altar and filling the trench. 'Vayelkhu' means 'and went'. 'Hamayim' is 'the waters'. 'Saviv' means 'around'. 'Lamizbeach' is 'to the altar'. 'Vegam' means 'and also'. 'Et hateulah' means 'the trench'. 'Mile-mayim' means 'filled with water'.
[1KI.18.36] And it happened, as the meal offering was being presented, that Elijah the prophet approached and said, "Yahveh, the God of Abraham, Isaac, and Israel, let it be known today that you are God in Israel, and that I am your servant, and I have done all these things at your word." [§]
va-yhi be-alot ha-min-chah va-yigash e-li-yahu ha-na-vi va-yomar YHVH elohei av-ra-ham yitz-chak ve-yis-ra-el ha-yom yiv-da kee-atah elohim be-yis-ra-el va-ani av-de-cha u-vid-var-cha asiti et kol-ha-de-var-im ha-eleh.
This verse describes Elijah approaching the altar during the offering of the meal offering and praying to Yahveh, the God of Abraham, Isaac and Israel. He asks that it be known today that Yahveh is God in Israel, and that he, Elijah, is Yahveh’s servant and has done all these things at Yahveh’s word.
[1KI.18.37] Answer me, Yahveh, answer me, and let this people know that you are Yahveh the Gods, and that you have turned their hearts backwards. [§]
anehni YHVH anehni vehyedu haam hazeh ki-atah YHVH haElohim veatah hasibota et-libam achoraniyt.
This verse is a plea for divine response and a declaration of God's power. "Anehni" means "answer me". "YHVH" is the proper name of God, which we will translate as "Yahveh". "Haam hazeh" means "this people". "Ki-atah" means "that you are". "HaElohim" means "the Gods". "Veatah hasibota" means "and you have turned". "Et-libam" means "their hearts". "Achoraniyt" means "backwards". The verse is essentially asking for God to answer, so that the people will know that Yahveh is the Gods, and that Yahveh has turned their hearts.
[1KI.18.38] And fire from Yahveh fell and consumed the burnt offering and the wood and the stones and the dust and the water that was in the trench completely. [§]
va-tee-pol esh-yahveh va-toch-al et ha-olah ve-et ha-etzim ve-et ha-avanim ve-et ha-afar ve-et ha-mayim asher ba-tealah li-chekah.
This verse describes fire from Yahveh consuming a sacrifice, wood, stones, dust, and water. 'Esh' means fire. 'Yahveh' is the proper name of God. 'Olah' is a burnt offering or sacrifice. 'Et' is a grammatical particle indicating the direct object. 'Ha' is 'the'. 'Tealah' is a trench or channel. 'Li-chekah' indicates that the fire consumed everything completely.
[1KI.18.39] And all the people saw, and they fell on their faces, and they said, "Yahveh is the Gods, Yahveh is the Gods." [§]
vayara kol-ha-am vayip’lu al-p’neihem vayom’ru Yahveh hu ha-Elohim Yahveh hu ha-Elohim.
This verse describes the people seeing something and falling on their faces, then proclaiming that Yahveh is the Gods, Yahveh is the Gods. 'Vayara' means 'and he saw', 'kol-ha-am' means 'all the people', 'vayip’lu' means 'and they fell', 'al-p’neihem' means 'on their faces', 'vayom’ru' means 'and they said', 'hu' means 'he/it is', 'ha-Elohim' means 'the Gods'. The repetition emphasizes the declaration.
[1KI.18.40] And Elijah said to them, "Seize the prophets of Baal, let no one escape from them." And they seized them, and Elijah brought them down to the Kishon Valley, and he slaughtered them there. [§]
vayomer eliyahu lahem tifsu et nevi'ei haba'al ish al yimalet mehem vayitpesum vayoridem eliyahu el nachal qishon vayishchatem sham
This verse describes Elijah commanding the people to seize the prophets of Baal, ensuring none escape. He then has them taken to the Kishon Valley and slaughtered there. 'Vayomer' indicates 'and he said'. 'Eliyahu' is Elijah. 'Lahem' means 'to them'. 'Tifsu' means 'seize'. 'Et' is a grammatical marker. 'Nevi'ei' means 'prophets of'. 'Haba'al' is Baal. 'Ish' means 'each man'. 'Al yimalet' means 'let no one escape'. 'Mehem' means 'from them'. 'Vayitpesum' means 'and they seized them'. 'Vayoridem' means 'and he brought them down'. 'El nachal qishon' means 'to the Kishon Valley'. 'Vayishchatem sham' means 'and he slaughtered them there'.
[1KI.18.41] And Elijah said to Ahab, "Go, eat and drink, for the sound of a multitude of rain is coming." [§]
Va-yo-mer E-li-ya-hu le-Ach-av, a-leh ech-ol u-sh-teh, ki-kol ha-mon ha-ga-shem.
This verse recounts Elijah speaking to Ahab. 'Va-yo-mer' means 'and he said'. 'E-li-ya-hu' is Elijah's name. 'le-Ach-av' means 'to Ahab'. 'a-leh' means 'go up' or 'ascend'. 'ech-ol u-sh-teh' means 'eat and drink'. 'ki-kol' means 'for the sound of'. 'ha-mon' means 'a multitude'. 'ha-ga-shem' means 'the rain'.
[1KI.18.42] And Ahab went to eat and to drink, and Elijah went to the top of Carmel and he bent low to the earth and he placed his face between his knees. [§]
va-ya-aleh akh-av le-ekhol ve-lishtot ve-e-li-yahu alah el-rosh ha-kar-mel va-yig-har art-sah va-yasam panav bein bir-chav.
This verse describes Ahab going to eat and drink, while Elijah went to the top of Carmel and bent low to the ground, placing his face between his knees. The verbs are fairly straightforward. 'Va' indicates 'and', and is used to connect clauses. 'El' is 'to' or 'toward'. 'Rosh' means 'head' or 'top'. 'Bein' means 'between'. 'Birchav' refers to his knees.
[1KI.18.43] And God said to my servant, "Please go up now and look toward the sea." And he went up and looked and said, "There is nothing." And God said, "Return and look seven times." [§]
va-yo-mer el-na-a-ro al-eh-na ha-bet de-rech-yam va-ya-al va-ya-bet va-yo-mer ein me-u-mah va-yo-mer shuv she-va pe-am-im.
This verse describes a servant being sent to look toward the sea. The servant initially reports seeing nothing, and is then instructed to look again seven times. "El" means God. "Na'aro" means 'my young man' or 'my servant'. "Yam" means sea. The repeated 'va' indicates a continuation of action.
[1KI.18.44] And it happened in the seventh year, and Yahveh said, "Behold, a small cloud like the palm of a man is ascending from the sea." And Yahveh said, "Go, say to Ahab, ‘Bind and come down,’ and let the rain not restrain it." [§]
Va-yhi bash-she-vee-it va-yo-mer hi-neh av k’tan-nah k’kaf-ish o-lah mi-yam va-yo-mer a-leh emor el-Ach-av esor va-red v’lo ya-atzar-chah ha-gashem.
This verse describes a vision received regarding Ahab and a coming storm. 'Va-yhi' indicates 'and it happened'. 'Bash-she-vee-it' means 'in the seventh [year]'. 'Hi-neh' means 'behold'. 'Av' is 'cloud'. 'K’tan-nah' means 'small'. 'K’kaf-ish' means 'like the palm of a man'. 'O-lah' means 'ascending'. 'Mi-yam' means 'from the sea'. 'A-leh emor' means 'go, say'. 'El-Ach-av' means 'to Ahab'. 'Esor va-red' means 'bind and descend'. 'V’lo ya-atzar-chah' means 'and it will not restrain it'. 'Ha-gashem' means 'the rain'.
[1KI.18.45] And it was until now, and until now, and the heavens darkened with clouds and wind, and there was great rain, and Ahab mounted and went to Jezreel. [§]
Va-yhi ad-ko u-ad-ko ve-ha-shamayim hit-kad-ru avim ve-ruach va-yhi geshem gadol va-yirkav Achav va-yelech Yizrealah.
This verse describes a storm occurring as Ahab travels to Jezreel. 'Va-yhi' means 'and it was'. 'Ad-ko' is best understood as 'until now' or 'hitherto'. 'Ha-shamayim' means 'the heavens'. 'Hit-kad-ru' means 'darkened'. 'Avim' means 'clouds'. 'Ruach' means 'wind'. 'Geshem' means 'rain'. 'Gadol' means 'great'. 'Va-yirkav' means 'and he mounted'. 'Achav' is the name 'Ahab'. 'Va-yelech' means 'and he went'. 'Yizrealah' is the name 'Jezreel'.
[1KI.18.46] And the hand of Yahveh was with Elijah, and he strengthened his body, and he ran before Ahab until he reached Jezreel. [§]
ve-yad-yehovah hay-tah el-eliyahu va-yishanes matnaviv va-yaratz lifnei achav ad-boacha yizrealah
This verse describes the hand of Yahveh being upon Elijah, strengthening him for a journey. Specifically, it states that Yahveh’s hand was with Elijah and invigorated his loins, allowing him to outrun Ahab’s chariot to Jezreel.
1KI.19
[1KI.19.1] And Ahab told Jezebel everything that Elijah had done, and everything that he had killed all the prophets with the sword. [§]
Va-yagged Ah-khav le-ee-zeh-vel et kol asher asa Eli-ya-hu ve-et kol asher harag et kol han-ne-vee-eem be-kharev.
This verse describes Ahab telling Jezebel everything Elijah had done, specifically that he had killed all the prophets with the sword. Let's break down the names: Ahab means 'father of the brother', Jezebel means 'exalted wife', Elijah means 'My God is Yahveh', and 'nevee' means prophet. The word 'asher' means 'that' or 'which'.
[1KI.19.2] And Jezebel sent a messenger to Elijah, saying, "Thus may the Gods do, and thus may they add, that by this time tomorrow I will make your life as the life of one of them." [§]
Va-tish-lach ee-zeh-vel mal-ach el-e-lee-yah-hu le-mor koh ya-ah-sohn el-o-heem ve-koh yo-see-foon kee ka-et ma-char a-seem et naf-sh-cha ke-ne-fesh a-chad mee-hem.
This verse describes a message sent by Jezebel to Elijah. Jezebel sends a messenger ('malach') to Elijah ('Elee-yah-hu') saying, 'Thus may the Gods do, and thus may they add, that at this time tomorrow I will make your life like the life of one of them.' 'Hem' refers to those who will be killed.
[1KI.19.3] And he saw and rose and went toward his destination, and he came to the well of Sheva which belongs to Judah, and he left his young servant there. [§]
Va-yar, va-yakum, va-yelech el-nafsho, va-yavo beer sheva asher li-Yehudah, va-yanach et-na'aro sham.
This verse describes someone seeing something, rising, going toward their self (or toward their destination), arriving at the well of Sheva which belongs to Judah, and leaving their young servant there. 'Va' indicates a conjunction meaning 'and'. 'Yar' means to see. 'Yakum' means to rise. 'Yelech' means to go. 'Nafsho' refers to a self, a soul, or a destination. 'Yavo' means to come or arrive. 'Beer Sheva' is a place name, the well of Sheva. 'Asher' means which belongs to. 'Li-Yehudah' means to Judah. 'Yanach' means to leave or rest. 'Et' is a grammatical marker. 'Na'aro' means young servant or boy. 'Sham' means there.
[1KI.19.4] And he walked in the wilderness a day's journey, and he came and sat under a broom tree. And he asked for his soul to die, and he said, "Enough now, Yahveh, take my soul, for I am not better than my fathers." [§]
vehu halach bamidbar derech yom vayavo vayeshev tachat rotem echad vayishal et nafsho lamut vayomer rav atah Yahveh kah nafshi ki lo tov anochi meavotay.
This verse describes a man walking in the wilderness, arriving under a broom tree, and desiring to die. He then speaks to Yahveh, stating that His taking of his life would be preferable to his current state, as he is no better than his fathers.
[1KI.19.5] And he lay down and slept under one broom tree. And behold, this angel touched him and said to him, "Get up, eat." [§]
vayishkab vayishan tachat rotem echad vehineh zeh malakh nogea bo vayomer lo kum echol
This verse describes a situation where a man is sleeping under a broom tree. An angel touches him and tells him to get up and eat. The words are straightforward descriptions of actions and locations. ‘Vayishkab’ means ‘and he lay down,’ ‘vayishan’ means ‘and he slept,’ ‘tachat’ means ‘under,’ ‘rotem’ means ‘broom tree,’ ‘echad’ means ‘one,’ ‘vehineh’ means ‘and behold,’ ‘zeh’ means ‘this,’ ‘malakh’ means ‘angel,’ ‘nogea’ means ‘touches,’ ‘bo’ means ‘him,’ ‘vayomer’ means ‘and he said,’ ‘lo’ means ‘to him,’ ‘kum’ means ‘rise’ or ‘get up,’ and ‘echol’ means ‘eat.’
[1KI.19.6] And he looked, and behold, his heads were a floor of tiles and a spreading of waters. And he ate and he drank, and he returned and he lay down. [§]
va-ya-vet ve-hi-neh me-ra-shote-av u-gat re-tzah-peem ve-tzah-pah-hat ma-yim va-yo-chal va-yesht va-ya-shav va-yish-kab.
This verse describes someone looking and seeing a vision. 'Va-ya-vet' means 'and he looked'. 'Ve-hi-neh' means 'and behold'. 'Me-ra-shote-av' refers to 'his heads', likely meaning visions or appearances. 'U-gat re-tzah-peem' translates to 'and a floor of tiles', possibly representing a structured or patterned appearance. 'Ve-tzah-pah-hat ma-yim' means 'and a spreading of waters', indicating a widespread or flowing quality. 'Va-yo-chal' means 'and he ate'. 'Va-yesht' means 'and he drank'. 'Va-ya-shav' means 'and he returned'. 'Va-yish-kab' means 'and he lay down'.
[1KI.19.7] And the angel of Yahveh returned a second time and touched him, and said, "Arise, eat, for the way is greater than you." [§]
vayashav malakh Yahveh shenit vayiga beho vayomer qum ekhol ki rav mimkha hadderekh
This verse describes an angel of Yahveh returning to a person and urging them to eat, because the journey ahead is too great for them without nourishment. 'Vayashav' means 'and he returned'. 'Malakh' means 'angel'. 'Yahveh' is the proper name of God. 'Shenit' means 'second'. 'Vayiga' means 'and he touched'. 'Beho' means 'him'. 'Vayomer' means 'and he said'. 'Qum' means 'arise' or 'get up'. 'Ekhol' means 'eat'. 'Ki' means 'for' or 'because'. 'Rav' means 'great' or 'much'. 'Mimkha' means 'than you'. 'Haderekh' means 'the way' or 'the journey'.
[1KI.19.8] And he rose, and he ate, and he drank, and he went by the strength of that food for forty days and forty nights, until the mountain of the Gods, Horeb. [§]
Va-ya-kom va-yo-khal va-yis-teh, va-ye-lekh be-ko-akh ha-akh-ee-lah ha-hee ar-ba-eem yo-meem ve-ar-ba-eem la-y-lah ad ha-har ha-Elo-heem kho-rev.
This verse describes an event following a period of nourishment. 'Va-ya-kom' means 'and he rose'. 'Va-yo-khal' means 'and he ate'. 'Va-yis-teh' means 'and he drank'. 'Va-ye-lekh' means 'and he went'. 'Be-ko-akh' means 'by the strength of'. 'Ha-akh-ee-lah ha-hee' means 'that eating' or 'that food'. 'Ar-ba-eem yo-meem' means 'forty days'. 'Ve-ar-ba-eem la-y-lah' means 'and forty nights'. 'Ad ha-har' means 'to the mountain'. 'Ha-Elo-heem' means 'the Gods'. 'Kho-rev' means 'Horeb'. Horeb is a mountain.
[1KI.19.9] And he went there to the cave and spent the night there. And behold, the word of Yahveh was to him, and he said to him, "What are you doing here, Elijah?" [§]
va-yo-vo sha-m el-ha-me-ra va-ya-len sham ve-hi-ne de-var-Yahveh e-lav va-yo-mer lo ma le-cha po E-li-ya-hu
This verse describes Elijah going to a cave and resting there. While he is resting, the word of Yahveh comes to him, and Yahveh asks him what he is doing there.
[1KI.19.10] And Elijah said, "I have been zealous for Yahveh, the God of hosts, because the sons of Israel have forsaken your covenant, they have destroyed your altars, and they have killed your prophets with the sword, and I remained alone, and they sought to take my life." [§]
Va-yomer kana kin’ati le-Yahveh Elohei tzeva’ot ki-azvu brit’cha bnei Yisra’el et-mizbechoteycha harasu ve’et-nevi’eycha hargu be-charev va-ivater ani levadi va-yevakshu et-nafshi lekachtah.
This verse is spoken by Elijah. 'Kana' means 'zealous' or 'jealous'. 'Kin’ati' is 'I have been zealous'. 'Le-Yahveh' means 'to Yahveh'. 'Elohei tzeva’ot' means 'God of hosts'. 'Ki-azvu' means 'because they have forsaken'. 'Brit’cha' means 'your covenant'. 'Bnei Yisra’el' means 'sons of Israel'. 'Et-mizbechoteycha' means 'your altars'. 'Harasu' means 'they have destroyed'. 'Ve’et-nevi’eycha' means 'and your prophets'. 'Hargu' means 'they have killed'. 'Be-charev' means 'with the sword'. 'Va-ivater' means 'and I remained'. 'Ani' means 'I'. 'Levadi' means 'alone'. 'Va-yevakshu' means 'and they sought'. 'Et-nafshi' means 'my life'. 'Lekachtah' means 'to take it'.
[1KI.19.11] And He said, "Go out and stand on the mountain before Yahveh, and behold, Yahveh will pass by, and a great and strong wind, breaking the mountains and shattering the rocks, will be before Yahveh. Yahveh is not in the wind, and after the wind an earthquake, but Yahveh is not in the earthquake." [§]
Va-yo-mer tseh ve-ah-mad-tah bah-har lif-nei Yahveh, ve-hi-neh Yahveh o-ver ve-ru-ach ged-o-lah ve-chaz-ak me-fa-rek ha-rim u-mesh-a-ber se-la-im lif-nei Yahveh, lo ba-ru-ach Yahveh, ve-ah-char ha-ru-ach ra-ash, lo ba-ra-ash Yahveh.
This verse describes a theophany, a manifestation of the divine. Someone is instructed to go and stand on the mountain before Yahveh. Yahveh will pass by with a great and strong wind that breaks mountains and shatters rocks, but Yahveh is not in the wind. After the wind, there will be an earthquake, but Yahveh is not in the earthquake.
[1KI.19.12] And after the shaking, fire came, but not the fire of Yahveh. And after the fire, a quiet, small voice. [§]
ve-ah-har ha-ra-ash eish lo ba-eish Yahveh ve-ah-har ha-eish kol de-ma-mah da-kah.
This verse describes a sequence of events following a shaking or commotion. First comes a shaking, then fire, but the fire is *not* the fire of Yahveh. Following the fire is a quiet, small voice.
[1KI.19.13] And it happened, when Elijah heard, that he covered his face with his cloak, and he went out and stood at the opening of the cave. And behold, a voice to him, and it said, "What to you here, Elijah?" [§]
va-yi-hi ki-shmo-a E-li-ya-hu va-ya-let pa-nav be-ad-dar-to va-ye-tse va-ya-amod petach ha-me-a-ra ve-hi-neh e-lav kol va-yomer mah-lech poh E-li-ya-hu
This verse describes Elijah hearing the voice of Yahveh. 'va-yi-hi' means 'and it happened'. 'ki-shmo-a' means 'when he heard'. 'va-ya-let' means 'and he covered'. 'pa-nav' means 'his face'. 'be-ad-dar-to' means 'with his cloak'. 'va-ye-tse' means 'and he went out'. 'va-ya-amod' means 'and he stood'. 'petach' means 'the opening of'. 'ha-me-a-ra' means 'the cave'. 've-hi-neh' means 'and behold'. 'e-lav' means 'to him'. 'kol' means 'a voice'. 'va-yomer' means 'and he said'. 'mah-lech' means 'what to you'. 'poh' means 'here'.
[1KI.19.14] And Elijah said, "I am zealous for Yahveh, the God of hosts, because the sons of Israel have forsaken your covenant, destroyed your altars, and killed your prophets with the sword. And I remain alone, and they seek to take my life." [§]
va-yo-mer ka-no ki-neti le-yahveh elo-hey tze-va-ot ki-a-zev-u bri-te-cha bene yis-ra-el et-miz-be-cho-techa ha-ra-su ve-et-ne-vi-ei-cha ha-regu be-cha-rev va-i-va-ter a-ni le-vad-di va-ye-vak-shu et-naf-shi le-ka-ha-ta.
This verse comes from 1 Kings 19:14. It is spoken by Elijah to Yahveh. Elijah expresses his zealousness for Yahveh, lamenting that the Israelites have broken the covenant, destroyed the altars, killed the prophets, and now seek to take his life. He feels utterly alone.
[1KI.19.15] And Yahveh said to him, "Go, return to your way, to the desert of Damascus. And you will come and you will anoint Hazael as king over Aram." [§]
va-yo-mer Yahveh e-lav lekh shuv le-darkhek mid-bar-ah da-ma-sek u-va-ta u-ma-shakh-ta et-kha-za-el le-me-lekh al-a-ram.
This verse recounts a divine command. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'E-lav' means 'to him'. 'Lekh' means 'go'. 'Shuv' means 'return'. 'Le-darkhek' means 'to your way'. 'Mid-bar-ah' means 'the desert of'. 'Da-ma-sek' is 'Damascus'. 'U-va-ta' means 'and you will come'. 'U-ma-shakh-ta' means 'and you will anoint'. 'Et-kha-za-el' refers to 'Hazael'. 'Le-me-lekh' means 'as king'. 'Al-a-ram' means 'over Aram'.
[1KI.19.16] And you shall anoint Jehu son of Nimshi as king over Israel, and you shall anoint Elisha son of Shaphat from Abel-meholah as prophet in your place. [§]
ve'et yevhu ben nimshi timshakh lemelech al yisrael ve'et elisha ben shafat me'avel mekhola timshakh lenavi takhtekha.
This verse instructs someone to anoint two individuals. First, it commands the anointing of Jehu son of Nimshi as king over Israel. Second, it commands the anointing of Elisha son of Shaphat from Abel-meholah as prophet in place of the speaker.
[1KI.19.17] And it will be that the one who escapes from the sword of Hazael, Jehu will kill, and the one who escapes from the sword of Jehu, Elisha will kill. [§]
vehaya hannimlat mekherev khaza'el yamit yevo'ah venimlat mekherev yevo'ah yamit elisha.
This verse describes a cycle of vengeance. It states that whoever escapes the sword of Hazael will be killed by Jehu, and whoever escapes the sword of Jehu will be killed by Elisha. The names represent individuals and powerful figures. 'Hazael' is a proper noun, 'Jehu' is a proper noun, and 'Elisha' is a proper noun. 'Yamit' means 'will kill'. 'Hannimlat' means 'the one who escapes'. 'Mekherev' means 'from the sword'.
[1KI.19.18] And I will leave in Israel seven thousand, all whose knees have not bowed to Baal, and all whose mouths have not kissed him. [§]
vehishtarti beyisrael shiv’at alafim kol-habirkayim asher lo-kare’u laba’al vechol-hapeh asher lo-nashak lo.
This verse describes a remnant that Yahveh will leave in Israel. It specifies that this remnant consists of seven thousand who have not bowed down to Baal, and all whose mouths have not kissed him. The phrase 'bowed down' refers to worship, and 'kissed' is a metaphor for reverent homage or worship. 'Alafim' is plural, meaning thousands.
[1KI.19.19] And he went from there and found the Elisha son of Shaphat, and he was plowing with twelve pairs of oxen before him, and he was with the twelfth. And Elijah passed over to him and threw his cloak over him. [§]
vayelekh misham vayimtsa et elisha ben shafat vehu choresh shneyim asar tzemadim lifanav vehu bishneyim ha'asar vayavor eliyahu elav vayashlekh adarto elav.
This verse describes Elijah finding Elisha. Elijah went from a place and found Elisha, the son of Shaphat. Elisha was plowing with twelve pairs of oxen, and he himself was with the twelfth pair. Elijah passed by him and threw his cloak over him.
[1KI.19.20] And he abandoned the cattle and ran after Elijah, and said, “Let me please kiss my father and my mother, and then I will go after you.” And he said to him, “Go, return, for what have I done to you?” [§]
Va-ya-azov et-ha-ba-kar va-ya-rotz a-cha-rei E-li-ya-hu va-yo-mer esh-kah-na le-avi u-le-imi ve-el-khah a-cha-rei-kha va-yo-mer lo lekh shu-v ki meh-a-si-ti lakh.
This verse recounts a man leaving his father’s livestock to follow Elijah. He asks to go say goodbye to his parents before following, and Elijah tells him to return, asking what he has done to him.
[1KI.19.21] And he returned after him and took the pair of cattle and sacrificed it, and with the vessels of the cattle he cooked the meat and gave it to the people and they ate. And he arose and went after Elijah and served him. [§]
vayashov me’acharayv vayikach et-tsemed habakar vayizbachehu ubikli habakar bishlam habasar vayiten la’am vayochlu vayakam vayelech acharey eliyahu vayshartehu.
This verse describes a man returning, taking a pair of cattle, sacrificing them, cooking the meat, giving it to the people to eat, and then going to serve Elijah. The words used for God are not present in this verse.
1KI.20
[1KI.20.1] And Ben-Hadad, king of Aram, gathered all his army, and thirty-two kings were with him, and horses and chariots. And he went up and besieged Samaria, and he fought against it. [§]
uven-hadad melech-aram kabatz et-kol-cheylo ushloshim ushnayim melech ito osus varacheb vayya’al vayatzar al-shomron vayilachem bah
This verse describes Ben-Hadad, king of Aram, gathering his army and besieging Samaria. ‘Ben-Hadad’ is a proper name and will be left untranslated. ‘Melech’ means ‘king’. ‘Aram’ is a place name and is left untranslated. ‘Kabatz’ means ‘gathered’. ‘Et’ is a grammatical particle. ‘Kol’ means ‘all’. ‘Cheylo’ means ‘his army’. ‘Ushloshim ushnayim’ means ‘thirty-two’. ‘Osus varacheb’ means ‘horses and chariots’. ‘Vayya’al’ means ‘and he went up’. ‘Vayatzar’ means ‘and he besieged’. ‘Al’ means ‘upon’. ‘Shomron’ is a place name (Samaria) and is left untranslated. ‘Vayilachem’ means ‘and he fought’. ‘Bah’ means ‘in it’ (referring to Samaria).
[1KI.20.2] And he sent messengers to Ahab, king of Israel, to the city. [§]
Va-yish-lach mal-a-chim el-Ach-av me-lech-Yis-ra-el ha-ee-rah
This verse describes the sending of messengers to King Ahab of Israel. 'Va-yish-lach' means 'and he sent'. 'Mal-a-chim' is 'messengers'. 'El' means 'to'. 'Ach-av' is the name 'Ahab'. 'Me-lech' means 'king'. 'Yis-ra-el' is 'Israel'. 'Ha-ee-rah' means 'the city'.
[1KI.20.3] And he said to him, thus says Ben-Hadad: Your silver and your gold are to me. And your wives and your good sons are to them. [§]
vayomer lo koh amar ben-hadad kaspekha uzehavkha li-hu va nashaykha uvaneykha hatovim li-hem
This verse is spoken by Ben-Hadad to an unnamed recipient. It details a demand for possessions. ‘vayomer’ means ‘and he said’. ‘lo’ means ‘to him’. ‘koh’ means ‘thus’. ‘amar’ means ‘said’. ‘ben-hadad’ is a proper name. ‘kaspekha’ means ‘your silver’. ‘uzehavkha’ means ‘your gold’. ‘li-hu’ means ‘to me it is’. ‘ve’ means ‘and’. ‘nashaykha’ means ‘your wives’. ‘uvaneykha’ means ‘and your sons’. ‘hatovim’ means ‘the good/best’. ‘li-hem’ means ‘to them it is’.
[1KI.20.4] And the king of Israel answered and said, "According to your word, my Lord the king, to you I and all that is mine belong." [§]
Va-yaan melekh-yisrael va-yomer kidvar-khah adonai ha-melekh lekhah ani ve-khol-asher-li.
This verse describes the king of Israel responding to another king. 'Va-yaan' means 'and answered'. 'Melekh-yisrael' means 'king of Israel'. 'Va-yomer' means 'and he said'. 'Kidvar-khah' means 'according to your word'. 'Adonai ha-melekh' means 'my Lord the king'. 'Lekhah' means 'to you'. 'Ani' means 'I'. 'Ve-khol-asher-li' means 'and all that is mine'.
[1KI.20.5] And the messengers returned and said, “Thus says Ben-Hadad, saying, ‘Because I sent to you saying, your silver and your gold and your wives and your sons you shall give to me.’ [§]
vayashuvu hamalachim vayomru koh amar ben hadad leemor ki shalachti eleicha leemor kaspecha uzhavcha unasheicha uvaneycha li titen.
This verse recounts a message delivered by messengers. 'Vayashuvu hamalachim' means 'and the messengers returned'. 'Vayomru' means 'and they said'. 'Koh amar ben hadad' means 'thus says Ben-Hadad'. 'Leemor' means 'saying'. 'Ki shalachti eleicha leemor' means 'because I sent to you saying'. 'Kaspecha uzhavcha unasheicha ubaneycha' means 'your silver and your gold and your wives and your sons'. 'Li titen' means 'you shall give to me'.
[1KI.20.6] If not, about tomorrow I will send my servants to you, and they will search your house and the houses of your servants, and all the desire of your eyes they will place in their hand and they will take. [§]
Ki im ka'et machar eshlach et avadai eilecha vechifsu et beit'cha ve'et batei avadaicha ve'haya kol machmad einecha yasimu beyadam velakchu.
This verse describes a scenario where someone will send servants to search a house and take desirable items. 'Ki im' introduces a conditional statement, meaning 'if not'. 'Ka'et machar' means 'about tomorrow', suggesting 'soon'. 'Eshlach' means 'I will send'. 'Avadai' means 'my servants'. 'Eilecha' means 'to you'. 'Vechifsu' means 'and they will search'. 'Beit'cha' means 'your house'. 'Batei avadaicha' means 'houses of your servants'. 'Ve'haya' means 'and it will be'. 'Kol machmad einecha' means 'all the desire of your eyes'. 'Yasimu beyadam' means 'they will place in their hand'. 'Velakchu' means 'and they will take'.
[1KI.20.7] And the king of Israel called to all the elders of the land, and he said, “Know now and see that this evil is sought. For he sent to me for my wives and for my sons, and for my silver and for my gold, and I did not withhold from him.” [§]
Va-yik-ra me-lech-yis-ra-el le-chol-zi-kne-y ha-aretz va-yo-mer de-u-na u-reu ki ra-ah zeh me-va-kesh ki-sha-lach e-lai le-na-shi u-le-vanai u-le-kas-pi u-liz-ha-vi ve-lo ma-na-ti mi-me-nu.
This verse describes a king of Israel summoning the elders of the land and informing them of a harmful request made to him. The king details that someone sent to him requesting his wives, sons, silver, and gold, and that he did not withhold any of these things. 'Va-yik-ra' means 'and he called', 'me-lech' means 'king', 'yis-ra-el' means 'Israel', 'le-chol' means 'to all', 'zi-kne-y' means 'elders', 'ha-aretz' means 'the land', 'va-yo-mer' means 'and he said', 'de-u-na' means 'know now', 'u-reu' means 'and see', 'ki' means 'that', 'ra-ah' means 'evil/bad', 'zeh' means 'this', 'me-va-kesh' means 'seeks/requests', 'sha-lach' means 'sent', 'e-lai' means 'to me', 'le-na-shi' means 'to my wives', 'u-le-vanai' means 'and to my sons', 'u-le-kas-pi' means 'and to my silver', 'u-liz-ha-vi' means 'and to my gold', 've-lo ma-na-ti' means 'and I did not withhold', 'mi-me-nu' means 'from him'.
[1KI.20.8] And they said to him, all the elders and all the people, "Do not listen, and do not desire it." [§]
vayomru elav kol-hazkenim vechol-haam al-tishma velo toveh.
This verse comes from 1 Samuel 8:1. ‘Vayomru’ means ‘and they said’. ‘Elav’ means ‘to him’. ‘Kol’ means ‘all’. ‘Hazkenim’ means ‘the elders’. ‘Haam’ means ‘the people’. ‘Al-tishma’ means ‘do not listen’. ‘Velo toveh’ means ‘and do not desire’ or ‘and do not agree’. The verse as a whole describes the elders and the people speaking to Samuel.
[1KI.20.9] And he said to the messengers of Ben-Hadad, "Say to my Lord the king, all that you sent to your servant previously, I will do, but this matter I am unable to do." And the messengers went and returned this message to him. [§]
vayomer lemal’achei ben-hadad imru ladonai hammelech kol asher shalachta el avdek barishona e’ese vehadavar hazeh lo uchal la’asot vayelchu hamalachim vayeshibuhu davar
This verse recounts a message sent by an unnamed king to the messengers of Ben-Hadad. The king states he will fulfill the initial requests sent by Ben-Hadad, but he is unable to fulfill a further request. The messengers return with this information.
[1KI.20.10] And Ben-Hadad sent a message to him, and said, “May the Gods do so to me, and add to me, if I do not demand every single thing from you. If I do not require that the dust of Samaria be given to each person under my command.” [§]
va-yish-lach ei-lav ben-ha-dad va-yo-mer koh-ya-a-sohn lee elohim ve-koh yo-si-foo im-yis-pok af-ar shom-ron li-she-a-lim le-chol-ha-am a-sher be-rag-lai
This verse describes Ben-Hadad sending a message to the king of Israel. He is essentially saying, 'May the gods do so to me, and add to me, if...' followed by a condition. The condition involves a small amount of dust from Samaria being given to each of his servants. This is a rhetorical device implying the king of Israel should give Ben-Hadad everything he asks for, as a small amount of dust is insignificant in comparison.
[1KI.20.11] And the King of Israel responded and said, "Speak! Let not the girded one boast like one opening a way." [§]
Va-yan mel-ek-yis-ra-el va-yo-mer dab-ru al-yit-ha-lel hog-er ki-mef-ate-ach.
This verse comes from 2 Kings 19:14. It describes King Hezekiah of Israel responding to a letter from King Sennacherib of Assyria. 'Va-yan' means 'and answered'. 'Mel-ek-yis-ra-el' is 'King of Israel'. 'Va-yo-mer' means 'and said'. 'Dab-ru' means 'speak'. 'Al-yit-ha-lel' means 'let not boast'. 'Hog-er' means 'girded one'. 'Ki-mef-ate-ach' means 'like one opening'. The context is a challenge to trust in Yahveh rather than relying on military strength, represented by the 'girded one' (soldier) or diplomatic efforts ('opening' a way to peace).
[1KI.20.12] And it happened, when he heard this report, while he was drinking, he and the kings in the pavilions, that he said to his servants, “Position yourselves!” And they positioned themselves around the city. [§]
vayhi kishmoa et-hadavar hazeh vahu shoteh hu vhamelachim bassukot vayomer el-avadav simu vayasu al-ha'ir.
This verse describes a king hearing news while drinking with his nobles in a pavilion, and then ordering his servants to position themselves around the city. 'Vayhi' is a formulaic opening meaning 'and it happened'. 'kishmoa' means 'when he heard'. 'et-hadavar hazeh' means 'the word this'. 'vahu shoteh hu' means 'and he is drinking, he'. 'vhamelachim bassukot' means 'and the kings in the pavilions'. 'vayomer el-avadav' means 'and he said to his servants'. 'simu' is an imperative meaning 'position yourselves'. 'vayasu al-ha'ir' means 'and they positioned themselves upon the city'.
[1KI.20.13] And behold, one prophet approached King Ahab of Israel, and he said, “Thus says Yahveh: “Have you seen all this great multitude? Behold, I am giving it into your hand today, and you will know that I am Yahveh.”” [§]
vehinneh navi echad nigash el achav melech yisrael vayomer koh amar Yahveh hara'ita et kol hehamon hagadol hazeh hinni notenov beyadecha hayom vydatta ki ani Yahveh.
This verse describes a prophet approaching King Ahab and delivering a message from Yahveh. The prophet states that Yahveh will deliver a great multitude into Ahab’s hand today, so that Ahab may know that Yahveh is Yahveh. 'Vehinneh' means 'and behold'. 'Navi' means 'prophet'. 'Echad' means 'one'. 'Nigash' means 'approached'. 'El' means 'to'. 'Achav' is the name 'Ahab'. 'Melech' means 'king'. 'Yisrael' is 'Israel'. 'Vayomer' means 'and he said'. 'Koh amar' means 'thus says'. 'Hara'ita' means 'have you seen'. 'Et' is a grammatical particle. 'Kol' means 'all'. 'Hamon' means 'multitude'. 'Gadol' means 'great'. 'Hazeh' means 'this'. 'Hinni' means 'behold, I'. 'Notenov' means 'I will give him'. 'Beyadecha' means 'into your hand'. 'Hayom' means 'today'. 'Vydatta' means 'and you will know'. 'Ki' means 'that'. 'Ani' means 'I'.
[1KI.20.14] And Ahab said, "Who?" And Yahveh said, "By the young men of the princes of the provinces." And he said, "Who will entice the war?" And he said, "You." [§]
Va-yo-mer Akh-av be-mee, va-yo-mer Ye-ho-vah be-na-arei sa-rei ha-me-dee-not, va-yo-mer mee ye-es-or ha-mil-cha-mah va-yo-mer at-tah.
This verse is from 1 Kings 22:30. It describes a conversation where Ahab asks who will entice him to go to war. The verse contains several instances of 'yo-mer', meaning 'he said'. 'Akh-av' is the name 'Ahab'. 'Ye-ho-vah' is 'Yahveh'. 'Mee' means 'who'. 'Na-arei' means 'young men'. 'Sa-rei' means 'princes'. 'Ha-me-dee-not' means 'of the provinces'. 'Ye-es-or' means 'to entice'. 'Ha-mil-cha-mah' means 'the war'. 'At-tah' means 'you'.
[1KI.20.15] And he counted the young men, princes of the states, and they were two hundred and thirty. And after them, he counted all the people, all the sons of Israel, seven thousand. [§]
Va-yip-kod et na-arei sarei ham-me-di-not va-yi-hyu me-atayim sh-nayim u-sh-lo-shim ve-ach-rei-hem pa-kad et kol ha-am kol b-nei yis-rae-el shiv-at a-la-fim.
This verse describes a census. 'Va-yip-kod' means 'and he counted'. 'Na-arei' means 'young men'. 'Sarei ham-me-di-not' means 'princes of the states'. 'Va-yi-hyu' means 'and they were'. 'Me-atayim sh-nayim u-sh-lo-shim' means 'two hundred and thirty'. 'Ve-ach-rei-hem' means 'and after them'. 'Pa-kad' means 'he counted'. 'Kol ha-am' means 'all the people'. 'Kol b-nei yis-rae-el' means 'all the sons of Israel'. 'Shiv-at a-la-fim' means 'seven thousand'.
[1KI.20.16] And they went out at noon, and Ben Hadad was drinking intoxicating liquor in the tents, he and the kings, thirty and two, a king assisting him. [§]
vayyetzu batsahorayim uven hadad shoteh shikkor bassukot hu vehamelachim shloshim ushniyim melech ozer oto.
This verse describes events that happened at noon. Ben Hadad was drinking heavily in tents, and with him were thirty-two kings who were helping him.
[1KI.20.17] And the young men of the leaders of the states went out first, and Ben Hadad sent and told him, saying, "Men have come out from Samaria." [§]
vayyetzu naarei sarei hammedinot barishonah vayishlach ben hadad vayaggidu lo leemor anashim yatzu mishomron
This verse describes the initial actions in a conflict. 'Naarei sarei hammedinot' means 'young men of the leaders of the states'. 'Barishonah' indicates 'first' or 'in the beginning'. 'Ben Hadad' is a king's name. 'Vayaggidu lo' means 'and they told him'. 'Leemor' means 'saying'. 'Anashim yatzu mishomron' means 'men came out from Samaria'.
[1KI.20.18] And he said, "If they have gone out for peace, capture living ones. And if they have gone out for war, capture living ones." [§]
va-yo-mer im-le-sha-lom ya-tsa-u tif-soom chai-eem ve-im le-mil-cha-mah ya-tsa-u chai-eem tif-soom.
This verse describes a method of determining if a group has gone out in peace or for war. It involves capturing living individuals from the group. 'Va-yo-mer' means 'and he said'. 'Im-le-shalom' means 'if for peace'. 'Ya-tsa-u' means 'they have gone out'. 'Tif-soom' means 'capture them'. 'Chai-eem' means 'living'. 'Ve-im le-milchama' means 'and if for war'.
[1KI.20.19] And these exited from the city: young men of the leaders of the lands, and the army that was after them. [§]
ve'eleh yatzoo min ha'ir na'arei sarei ha'medinot ve'hachayil asher achareihem
This verse describes people who exited a city. "ve'eleh" means "and these". "yatzoo" means "they exited". "min ha'ir" means "from the city". "na'arei sarei ha'medinot" means "young men of the leaders of the lands". "ve'hachayil asher achareihem" means "and the army that was after them".
[1KI.20.20] And they struck each man his opponent, and Aram fled. And Israel pursued them, and Ben-hadad, king of Aram, escaped on horses and horsemen. [§]
vaYakku ish ishO vayaNusu Aram vayirdefem Yisrael vayimalet ben-hadad melech Aram al-sus ufarashim.
This verse describes a battle. 'vaYakku' means 'and they struck'. 'ish ishO' is literally 'man his man', meaning each man struck another. 'vayaNusu' means 'and they fled'. 'Aram' is the name of a kingdom/people. 'vayirdefem' means 'and they pursued them'. 'Yisrael' is the name of the people of Israel. 'vayimalet' means 'and he escaped'. 'ben-hadad' is a proper name, meaning 'son of Hadad'. 'melech Aram' means 'king of Aram'. 'al-sus ufarashim' means 'on horses and horsemen'.
[1KI.20.21] And the king of Israel went out and struck the horses and the chariots, and he defeated Aram with a great blow. [§]
va yetzeh melekh yisrael vayakh et hasus ve et harakhev vehikkah ba aram makkeh gedolah
This verse describes the king of Israel going out and striking the horses and chariots and defeating Aram with a great blow. Let's break down the names: 'melekh' means 'king'. 'Yisrael' is the name Israel. 'Aram' is the name Aram. The verbs are straightforward action verbs. The nouns are objects receiving action, or places where action occurred.
[1KI.20.22] The prophet approached the king of Israel and said to him, "Go, strengthen yourself, and know and see what you will do, for at the turn of the year the king of Aram will rise up against you." [§]
vayigash hanavi el melech yisrael vayomer lo lech hitkhazek veda urea et asher ta'aseh ki litshuvat hashanah melech aram oleh alecha.
This verse describes a prophet approaching the king of Israel and delivering a message to him. The message instructs the king to strengthen himself and to understand and see what he will do, because the king of Aram will rise up against him at the turn of the year.
[1KI.20.23] The servants of the king of Aram said to him, "The Gods of the hills are their Gods, and therefore they are stronger than us. However, let us fight them on the plain, if we are not stronger than them." [§]
ve'avdei melech-aram amru elav elohei harim eloheiem al ken chazku mimenu ve'ulam nilachem itam bamishor im-lo nechezak mehem.
This verse is spoken by the servants of the king of Aram to their king. They are explaining why they believe they lost a battle to Israel. They claim that the Gods of the hills are the Gods of Israel, and because of this, Israel is stronger. They suggest fighting Israel on the plain instead, where their strength will not be as significant. They believe they can gain an advantage in this way.
[1KI.20.24] And do this thing: remove the kings, each from his place, and put officials in their stead. [§]
ve-et-ha-davar ha-zeh asei ha-ser ha-malachim ish mimkomo vesim pachot tachateihem.
This verse contains instructions to remove kings and replace them with officials. Let's break down the names. 'ha' is 'the'. 'davar' means 'word' or 'thing'. 'malachim' is plural for 'kings' or 'messengers'. 'pachot' is plural for 'officials' or 'governors'. There are no names of God in this verse.
[1KI.20.25] And you will acquire for yourself strength like the strength of those who fell from you, and horses like horses, and chariots like chariots, and we will fight them on the plain, if we are not stronger than them. And he listened to their voice and did so. [§]
ve-atah timneh-lechah khayil kakhayil hannofel me'otakh vesus kassus verekhev karekhev venilkhameh otam bammishor im-lo nekhezak mehem vayishma lekolaam vayasa ken.
This verse describes a scenario where someone is given power equivalent to their fallen enemies: soldiers, horses, and chariots. It outlines a condition for engaging in battle – only if they are stronger than their enemies. Ultimately, the verse states that someone listened to the advice and acted accordingly.
[1KI.20.26] And it happened at the return of the year, and Ben-Hadad mustered Aram, and he went up to Afekah for war with Israel. [§]
va-yi-hi li-tshu-vat ha-sha-nah va-yif-kod ben-ha-dad et-a-ram va-ya-al a-fe-kah la-mil-cha-mah im-yis-ra-el.
This verse describes the beginning of a campaign by Ben-Hadad, king of Aram, against Israel. 'Va-yi-hi' signifies 'and it happened'. 'Li-tshu-vat ha-shana' means 'at the return of the year', or simply 'in the following year'. 'Va-yif-kod' means 'and he mustered' or 'and he appointed'. 'Ben-Hadad' is a proper noun, the name of a king. 'Et-Aram' means 'Aram'. 'Va-ya-al' means 'and he went up'. 'Afeqah' is a place name. 'La-mil-chama' means 'for war'. 'Im-Yisrael' means 'with Israel'.
[1KI.20.27] And the sons of Israel were counted and provisioned, and they went to meet them, and the sons of Israel camped opposite them like two flocks of goats, and Aram filled the land. [§]
oo-v’nay yis-rah-el ha-teef-kah-doo v’khal-k’loo va-yel-khoo lee-krah-tahm va-yah-khah-noo b’nay yis-rah-el neg-dahm kish-nay khah-see-fay ee-zeem va-ah-rahm mee-lah-oo et ha-ah-retz
This verse describes the Israelites preparing for and encountering the army of Aram. It details how they organized themselves and positioned their camp opposite Aram, and then states that Aram filled the land. The verbs are mostly descriptive of action taken by the Israelites and Aram. The phrase 'kish-nay khah-see-fay ee-zeem' is a simile, comparing the Israelites' arrangement to two flocks of goats.
[1KI.20.28] Then a man of the Gods approached the king of Israel and said, "Thus says Yahveh, because the Arameans have said, 'Yahveh is the God of the hills, but not the God of the valleys,' therefore I will give this great multitude into your hand, and you will know that I am Yahveh." [§]
Va-yigash ish ha-Elohim va-yomer el-melech Yisrael va-yomer koh amar Yahveh ya'an asher amru Aram Elohei harim Yahveh ve-lo Elohei amakim hu ve-natati et kol he-hamon ha-gadol ha-zeh be-yadcha vi-da'tem ki ani Yahveh.
This verse describes a man of God approaching the king of Israel with a message from Yahveh. The message concerns the Aramean belief that Yahveh is only the God of the hills, not of the valleys. Yahveh declares that He will deliver a large multitude into the king’s hand, so they may know that He is Yahveh.
[1KI.20.29] And these camped facing these for seven days. And it happened on the seventh day that the battle approached, and the sons of Israel struck Aram with one hundred thousand foot soldiers in one day. [§]
Va-yachanu eleh no-chach eleh shiv'at yamim va-yehi bayom ha-shvi'i va-tikrav ha-milchama va-yaku bnei-yisra'el et-aram me'ah-elef ragli beyom echad.
This verse describes the armies camping opposite one another for seven days, then a battle taking place on the seventh day, in which the Israelites defeated the Arameans by one hundred thousand foot soldiers in a single day.
[1KI.20.30] And the remainders fled to Afekah toward the city, and the wall fell upon twenty-seven thousand men of the remainders, and Ben-Hadad fled and came into the city, room by room. [§]
vayanasu hanotarim afeqah el-ha'ir vatipol hachomah al-esrim vesheva elef ish hanotarim uven-hadad nas vayavo el-ha'ir cheder be-cheder.
This verse describes the remaining forces fleeing to a city, the wall falling, resulting in many deaths, and Ben-Hadad fleeing into the city, moving from room to room. Let's break down the names of God used here - there are none. We will translate the names of people and places literally as well.
[1KI.20.31] And his servants said to him, "Behold, we have heard that the kings of the house of Israel are truly kings of kindness. Let us now put sackcloth upon our loins and ropes upon our heads, and let us go to the king of Israel; perhaps he will spare your life." [§]
vayomru elav avadav hineh na shamainu ki malchei beit yisrael ki malchei chesed heim nasimah na saqim bimateinu vachavalim beroshenu veneitzea el melech yisrael ulai yechayeh et nafshcha.
This verse comes from 2 Kings 6:18. It describes the servants of Elisha discussing with him how to approach the king of Israel to plead for their lives, after being surrounded by the Syrian army. They suggest wearing sackcloth and ropes on their heads as a sign of humility and submission. They hope the king will show them mercy.
[1KI.20.32] They girded sacks at their loins and ropes on their heads, and they came to the king of Israel and said, "Your servant, Ben-hadad, says, ‘May my life be spared!’" And he said, "Is he still alive, my brother?" [§]
vayachgoru sakim bemateineihem vachavalim berasheiehem vayavo el melech yisrael vayomru avdecha ben-hadad amar techi na nafshi vayomer haodeinu chai achi hu
This verse describes servants arriving before the king of Israel with a plea for their master’s life. 'Vayachgoru' means 'they girded,' referring to putting on sackcloth. 'Sakkim' is 'sacks' or 'sackcloth'. 'Bemateineihem' means 'at their loins'. 'Vachavalim' means 'and ropes'. 'Berasheiehem' means 'on their heads'. 'Vayavo' means 'and they came'. 'El melech yisrael' means 'to the king of Israel'. 'Vayomru' means 'and they said'. 'Avdecha' means 'your servant'. 'Ben-hadad' is a proper noun, the name of a king. 'Amar' means 'said'. 'Techi na nafshi' is an expression meaning 'may my life be spared'. 'Vayomer' means 'and he said'. 'Haodeinu chai' means 'is he still alive?' 'Achi hu' means 'he is my brother'.
[1KI.20.33] And the men divined and they hurried and they decided concerning him, and they said, "Your brother is Ben-Hadad." And he said, "Go, take him." And Ben-Hadad went out to meet him and he brought him up onto the chariot. [§]
veha'anashim yenachashu vayamheru vayahchlitu hamimenu vayo'amru achicha ben-hadad vayomer bo'u kachuhu vayetzea elav ben-hadad vayasalehu al-hamerchavah.
This verse describes a situation where men are divining or seeking omens, they hurry and decide something concerning him, and they say that his brother is Ben-Hadad. Then, it is commanded to bring him, Ben-Hadad goes out to meet him, and brings him up onto the chariot.
[1KI.20.34] And God said to him, "The cities that my father took from your father, I will return, and districts I will set for you in Damascus, as my father set in Samaria, and I will send a covenant with you." And a covenant was made with him, and he was sent away. [§]
Va-yo-mer El-av-iv He-ah-rim asher-lakach Avi me-et Aviv-cha ashiv ve-chu-tzot ta-sim le-cha be-da-mesek ka-asher-sam Avi be-shom-ron va-ani ba-brit asha-le-chek va-yich-rat-lo brit va-yeshal-che-hu.
This verse recounts a promise made to someone by God. God states that the cities previously taken by the person’s father from the other’s father will be returned. Additionally, districts will be established for the person in Damascus, as the person’s father had done in Samaria. Finally, God declares a covenant will be sent with the person, and a covenant is made and the person is sent away.
[1KI.20.35] And one man from among the sons of the prophets said to his fellow, "By the word of Yahveh, strike me, please." And the man refused to strike him. [§]
ve-ish echad mi-bnei han-nevi-im amar el-re-ehu bi-devar Yahveh hakeini na vaymaen ha-ish lehak-oto.
This verse describes a situation where one prophet asks another to strike him, seemingly as a test or demonstration of faith. The phrase 'bi-devar Yahveh' means 'in the word of Yahveh' or 'by the word of Yahveh', indicating that the request originates from a divine message or command. The other prophet refuses the request.
[1KI.20.36] And he said to him, "Because you did not listen to the voice of Yahveh, behold, you are going from me, and the lion will strike you." And he went from beside him, and the lion found him and struck him. [§]
Va-yo-mer lo Ya-an a-sher lo-sha-ma-ta be-kol Yahveh hin-cha ho-lech mei-iti ve-hich-cha ha-aryeh va-ye-lech mei-etz-lo va-yim-tza-ehu ha-aryeh va-ya-chehu.
This verse describes a prophetic warning and its fulfillment. Someone is told that because they did not listen to the voice of Yahveh, the lion will attack them, and the lion does indeed attack them. 'Ya-an' is a name, likely meaning 'he will answer' or 'God will answer'. 'Hin-cha' means 'behold, you'. 'Mei-iti' means 'from me'. 'Ve-hich-cha' means 'and will strike you'. 'Mei-etz-lo' means 'from beside him'. 'Va-yim-tza-ehu' means 'and the lion found him'. 'Va-ya-chehu' means 'and struck him'.
[1KI.20.37] And a man found another man, and he said, "Strike me, please." And the man who strikes struck him, and he bruised him. [§]
vayimtsa ish acher vayomer hakeini na vayakehu haish hakeh ufatzoa
This verse describes a situation where a man finds another man and requests to be struck. Subsequently, the man who was asked to strike does so, causing injury. 'Vayimtsa' means 'and he found'. 'Ish' means 'man'. 'Acher' means 'another'. 'Vayomer' means 'and he said'. 'Hakeini' means 'strike me'. 'Na' is a plea or request. 'Vayakehu' means 'and he struck him'. 'Haish hakeh' means 'the man who strikes'. 'Ufatzoa' means 'and he bruised'.
[1KI.20.38] And the prophet went and stood to the king on the road, and he disguised himself with dust on his eyes. [§]
va-ye-lech ha-na-vee va-ya-amod la-me-lech al-ha-da-rech va-yit-cha-pesh ba-a-pher al-ei-nav
This verse describes a prophet going to meet the king on the road and disguising himself by covering his eyes with dust. 'Va-ye-lech' means 'and he went'. 'Ha-na-vee' means 'the prophet'. 'Va-ya-amod' means 'and he stood'. 'La-me-lech' means 'to the king'. 'Al-ha-da-rech' means 'on the road'. 'Va-yit-cha-pesh' means 'and he disguised himself'. 'Ba-a-pher' means 'with dust'. 'Al-ei-nav' means 'on his eyes'.
[1KI.20.39] Now the king was passing by, and he cried out to the king, and said, "My servant went into battle, and behold, a man turned aside and brought a man to me and said, 'Guard this man; if he is missed, he will be missed, and your life will be for his life, or a talent of silver will be weighed out.'" [§]
Va-yhi ha-melech over ve-hu tza'ak el-ha-melech va-yomer avdekha yatsa be-kerev-ha-milchama ve-hinei ish sar va-yavea elai ish va-yomer shmor et-ha-ish ha-zeh im-hipaked yipaked ve-hayeta nafshcha tachat nafsho o kichar kesef tishkol.
This verse describes a soldier who is ordered by another man to guard a certain individual, under penalty of death or a hefty fine. The soldier is appealing to the king for clarification or intervention regarding this order. The names of God do not appear in this verse.
[1KI.20.40] And it happened, your servant was doing this and that, and he was not present. And the king of Israel said to him, "Thus is your judgement; you have decided it." [§]
vayhi avdeka ose hena vahena vehu einenu vayomer elav melech yisrael ken mishpatecha ata charatzta
This verse describes a situation where a servant has acted in a manner that is not as instructed, and the king of Israel questions him about it. 'Vayhi' means 'and it happened'. 'Avdeka' means 'your servant'. 'Ose' means 'doing'. 'Hena vahena' means 'here and there', indicating inconsistent behavior. 'Vehuhu einenu' means 'and he is not there', or 'he is absent'. 'Vayomer elav melech yisrael' means 'and the king of Israel said to him'. 'Ken mishpatecha' means 'thus your judgement'. 'Ata charatzta' means 'you have decided'.
[1KI.20.41] And he hastened and removed the ashes from upon his eyes, and the king of Israel knew that he was from the prophets. [§]
vaymaher vayassar et-ha'afer me'al einav vayacher oto melek yisrael ki mehannevi'im hu
This verse describes a king recognizing a prophet. 'Vaymaher' means 'and he hastened'. 'Vayassar' means 'and he removed'. 'Et-ha'afer' is 'the ashes'. 'Me'al einav' means 'from upon his eyes'. 'Vayacher oto' means 'and the king knew him'. 'Melek yisrael' means 'the king of Israel'. 'Ki' means 'that' or 'because'. 'Mehannevi'im' means 'from the prophets'. 'Hu' means 'he'.
[1KI.20.42] And he said to him, thus says Yahveh: because you released the man of Cherem from your possession, your life will be in place of his life, and your people in place of his people. [§]
vayomer elav koh amar Yahveh ya'an shilachtah et-ish-cheremi miyad vehayetah nafsh'chah tachat nafsho ve'am'chah tachat am'o.
This verse describes a situation where someone has released a man from Cherem. Yahveh is stating that as a consequence, the releaser's life will be exchanged for the life of the man from Cherem, and their people for his people. 'Elav' means 'to him'. 'Koh amar' means 'thus says'. 'Ya'an' means 'because'. 'Shilachtah' means 'you sent/released'. 'Et-ish-cheremi' means 'the man of Cherem'. 'Miyad' means 'from hand/possession'. 'Vehayetah' means 'and it will be'. 'Nafsh'chah' means 'your life'. 'Tachat' means 'instead of/under'. 'Nafsho' means 'his life'. 'Ve'am'chah' means 'and your people'. 'Am'o' means 'his people'.
[1KI.20.43] And the king of Israel went to his house, displeased and angry, and he came to Samaria. [§]
va-yeh-lech me-lech yis-ra-el al beh-toh sar veh-zah-ef va-yah-voh shoh-meh-roh-nah.
This verse describes the king of Israel returning to his house, displeased and angry, and then going to Samaria. Each word is translated as directly as possible while maintaining English grammar. 'Va-yeh-lech' means 'and he went', 'me-lech' means 'king', 'yis-ra-el' is 'Israel', 'al' is 'to/upon', 'beh-toh' is 'his house', 'sar' means 'displeased', 'veh-zah-ef' means 'and angry', 'va-yah-voh' means 'and he came', and 'shoh-meh-roh-nah' is 'Samaria'.
1KI.21
[1KI.21.1] And it happened after these things that there was a vineyard belonging to Naboth the Jezreelite, which was in Jezreel, near the palace of Ahab, king of Samaria. [§]
Va-yhi achar ha-devarim ha-eleh, kerem haya le-Navot ha-Yizre'eli asher be-Yizre'el, etzel heikhal Ach'av, melekh Shomron.
This verse describes a vineyard belonging to Naboth the Jezreelite, located near the palace of Ahab, king of Samaria. 'Va-yhi' signifies 'and it happened'. 'Achar' means 'after'. 'Ha-devarim ha-eleh' means 'these words' or 'these things'. 'Kerem' means 'vineyard'. 'Haya' means 'was'. 'Le' means 'to' or 'belonging to'. 'Etzel' means 'near' or 'by'. 'Heikhal' means 'palace'. 'Melekh' means 'king'.
[1KI.21.2] And Ahab spoke to Naboth, saying, "Give me your vineyard, and let it be for me as a vegetable garden, because it is near my house. And I will give you in its place a vineyard better than it. If it is pleasing in your eyes, I will give you silver, the price of it." [§]
Va-ye-da-ber Ah-khav el-Navot le-emor te-nah-lee et-kar-me-cha ve-hee-lee le-gan-yar-rak ki hu karov etzel beiti ve-et-nah lecha tach-taw kerem tov mi-men-nu im tov be-einecha et-nah lecha kesef mechir zeh.
This verse recounts a conversation between Ahab and Naboth. Ahab asks Naboth to give him Naboth’s vineyard in exchange for either a better vineyard or its monetary value. The structure is direct speech, with Ahab initiating the request to Naboth.
[1KI.21.3] And Nabot said to Achav: "Perish the thought from Yahveh that I should give the inheritance of my fathers to you." [§]
Va-yo-mer Na-vot el-Ach-av: Cha-li-lah lee mei-Yahveh mit-ti-tee et-nach-a-lat a-vo-tai la-ch.
This verse is from 1 Kings 21:3. 'Va-yo-mer' means 'and he said.' 'Na-vot' is a proper noun, a man's name. 'el-Ach-av' means 'to Achav' (another proper noun). 'Cha-li-lah' means 'forbidden' or 'perish the thought.' 'lee' means 'to me.' 'mei-Yahveh' means 'from Yahveh.' 'mit-ti-tee' means 'I give.' 'et-nach-a-lat' means 'the inheritance.' 'a-vo-tai' means 'my fathers.' 'la-ch' means 'to you'.
[1KI.21.4] And Ahab went to his house, sullen and angry, concerning the matter that Naboth the Yizreelite had spoken to him, saying, "I will not give to you the inheritance of my fathers." And he lay down upon his bed and turned his face away, and he did not eat bread. [§]
Va-yo-vo akh-av el-bey-to sar ve-za-ef al-ha-da-var asher-di-ber e-layv navot ha-yiz-re-e-li va-yo-mer lo-e-ten lekha et-nach-a-lat a-vo-tai va-yish-khav al-mit-ta-to va-ya-sev et-pa-nav ve-lo-akhal le-chem.
This verse describes Ahab's reaction to Naboth's refusal to sell his ancestral inheritance. Ahab returns home feeling sullen and angry. He lies down on his bed, turns his face away, and refuses to eat.
[1KI.21.5] And she came to him, Jezebel his wife, and she spoke to him, "What is this, that your spirit has departed, and you are not eating bread?" [§]
Va-tavo elav Izevel ishto ve-tedaber elav mah zeh ruchacha sarah ve-enchach ochel lechem.
This verse recounts a visit from Jezebel to her husband. She questions him about his depressed state and lack of appetite. 'Va-tavo' means 'and she came'. 'Elav' means 'to him'. 'Izevel' is the name 'Jezebel'. 'Ishto' means 'his wife'. 'Ve-tedaber' means 'and she spoke'. 'Mah zeh' means 'what is this'. 'Ruchacha' means 'your spirit'. 'Sarah' means 'has been grieved' or 'has departed'. 'Ve-enchach' means 'and you'. 'Ochel' means 'eating'. 'Lechem' means 'bread'.
[1KI.21.6] And he spoke to her, because I spoke to Naboth the Jezreelite and said to him, "Give me your vineyard for money, or if it pleases you, I will give you a vineyard in its place." And he said, "I will not give you my vineyard." [§]
Va-ye-da-ber e-lei-ha ki-a-da-ber el-Na-vot ha-yiz-re-e-li va-o-mar lo te-nah-lee et kar-meh-cha be-kesef o im-cha-fetz at-tah et-te-nah-leh-cha ke-rem ta-chat-tav va-yo-mar lo-e-ten le-cha et kar-mi.
This verse recounts a conversation where someone speaks to a woman about speaking to Naboth the Jezreelite. The speaker asked Naboth to give up his vineyard for money, or to receive another vineyard in exchange. Naboth refused to give up his vineyard.
[1KI.21.7] And she said to him, Jezebel, his wife, "You now will make kingdom over Israel. Rise, eat bread, and it will be good to your heart. I will give to you the vineyard of Naboth the Jezreelite." [§]
Va-to-mer e-layv i-ze-vel ish-to at-ta ah-ta ta-aseh me-lu-cha al yis-ra-el, qum e-chal le-chem ve-yi-tav li-bech-a, a-ni e-ten lech-a et ke-rem na-vot ha-yiz-re-e-li.
This verse is from 1 Kings 21:7. It details a conversation between Jezebel and her husband, King Ahab. Jezebel is proposing a plan to acquire the vineyard of Naboth the Jezreelite. She is essentially telling Ahab to assert his authority and take what he wants. 'Va-to-mer' means 'and she said'. 'E-layv' means 'to him'. 'Ish-to' means 'his wife'. 'At-ta' means 'you'. 'Ta-aseh' means 'will do/make'. 'Me-lu-cha' means 'kingdom/rule'. 'Al' means 'over/on'. 'Yis-ra-el' means 'Israel'. 'Qum' means 'rise/get up'. 'E-chal' means 'eat'. 'Le-chem' means 'bread'. 'Ve-yi-tav' means 'and it will be good'. 'Li-bech-a' means 'to your heart'. 'A-ni' means 'I'. 'E-ten' means 'will give'. 'Lech-a' means 'to you'. 'Et' is a grammatical particle. 'Ke-rem' means 'vineyard'. 'Na-vot' is a name. 'Ha-yiz-re-e-li' means 'the Jezreelite'.
[1KI.21.8] And she wrote letters in the name of Ahab, and she sealed them with his seal, and she sent the letters to the elders and to the honorable men who were in his city, concerning Naboth. [§]
va-tik-toh se-fa-reem be-shem akh-ahv va-ta-kh-tom be-kho-ta-mo va-tish-lakh ha-se-fa-reem el-ha-ze-ke-neem ve-el-ha-kho-reem asher be-ee-ro ha-yosh-veem et-na-vot.
This verse describes a writing of letters by a person acting on behalf of Ahab, sealing them with his signet ring, and sending them to the elders and honorable men of the city regarding Naboth.
[1KI.21.9] And she wrote in the books, declaring, "Proclaim a fast, and position Naboth at the head of the people." [§]
va-tik-tohv ba-se-far-eem le-e-mor ki-re-oo tsom ve-ho-shi-voo et-na-vot be-rosh ha-am
This verse describes a written decree calling for a fast and the positioning of Naboth as the head of the people. The words break down as follows: 'va-tik-tohv' - and she wrote, 'ba-se-far-eem' - in the books, 'le-e-mor' - to say/declaring, 'ki-re-oo' - proclaim/call out, 'tsom' - fast, 've-ho-shi-voo' - and seat/position, 'et-na-vot' - Naboth, 'be-rosh' - at the head, 'ha-am' - the people.
[1KI.21.10] And they will cause two men, sons of worthlessness, to sit against him, and they will testify against him, saying, "You have blessed the Gods and the king." And they will bring him out and stone him, and he will die. [§]
vehoshibu shnayim anashim bene beliayal negdo vi'iduhoo leemor berachta elohim vamelech vehotzi'uhoo vesikluhoo veyamot
This verse describes a plot to put a man to death by stoning. 'vehoshibu' means 'and they will cause to sit'. 'shnayim anashim' means 'two men'. 'bene beliayal' means 'sons of worthlessness' or 'wicked men'. 'negdo' means 'against him'. 'vi'iduhoo' means 'and they will testify against him'. 'leemor' means 'saying'. 'berachta' means 'you have blessed'. 'elohim' refers to 'the Gods'. 'vamelech' means 'and the king'. 'vehotzi'uhoo' means 'and they will bring him out'. 'vesikluhoo' means 'and they will stone him'. 'veyamot' means 'and he will die'.
[1KI.21.11] And the men of his city, the elders and the honorable ones who dwelled in his city, did as Jezebel had sent to them, as it is written in the books that she had sent to them. [§]
va-ya-a-su an-shei i-ro ha-ze-ke-nim ve-ha-ho-rim a-sher ha-yo-shvim be-i-ro ka-a-sher sha-le-ha a-lei-hem i-za-vel ka-a-sher ka-tuv ba-se-fa-rim a-sher sha-le-ha a-lei-hem.
This verse describes the actions of the elders and honorable men of the city, who acted according to a message sent to them by Jezebel, as it is written in the books. 'Anshei' means 'men of'. 'Ha-zekenim' means 'the elders'. 'Ve-ha-horim' means 'and the honorable'. 'A-sher ha-yoshvim' means 'who dwell'. 'Be-iro' means 'in the city'. 'Ka-asher' means 'as', 'like', or 'according to'. 'Sha-le-ha' means 'she sent'. 'A-lei-hem' means 'to them'. 'Iza-vel' is the name 'Jezebel'. 'Ba-sefarim' means 'in the books'.
[1KI.21.12] Proclaim a fast, and establish Navot at the head of the people. [§]
qa-reu tsom ve-ho-shi-vu et-na-vot be-rosh ha-am
This verse contains several parts. "qareu" is a command form of the verb meaning to call or proclaim. "tsom" means a fast, or a proclamation of a fast. "ve" means 'and'. "hoshibu" is a command to seat or establish. "et" is a direct object marker. "navot" is a proper noun, a name. "be" means 'in' or 'at'. "rosh" means head. "ha" is the definite article, 'the'. "am" means people or nation.
[1KI.21.13] And the two men, sons of worthlessness, came and sat before him, and the people of worthlessness testified against Naboth before the people, saying, "Naboth has blessed the Gods and the king." And they took him outside the city and stoned him with stones, and he died. [§]
Va-yavo shnei ha-anashim benei-beliyaal va-yeshvu negdo, va-yeidu-hu anshei ha-beliyaal et-Navot neged ha-am le-emor, barech Navot elohim va-melech. Va-yotziu-hu michutz la-ir va-yiskelu-hu ba-avanrim va-yamot.
This verse describes a plot against Naboth orchestrated by two wicked men and supported by people of similar character. They falsely accuse Naboth of blasphemy against God and the king, leading to his stoning and death outside the city. 'Beliyaal' signifies worthlessness or wickedness. The verse uses 'elohim' which is a plural form of God, possibly implying a pantheon or a very high degree of reverence or power associated with the term.
[1KI.21.14] And they sent to Jezebel, saying, "Slander Naboth so that he dies." [§]
vayishlehu el-izebel leemor sukhal navot vayamot
This verse describes a message sent to Jezebel. 'Vayishlehu' means 'and they sent'. 'El-izebel' is 'to Jezebel'. 'Leemor' means 'saying'. 'Sukhal' means 'to slander'. 'Navot' is the name 'Naboth'. 'Vayamot' means 'and he died'. The verse details a malicious communication leading to Naboth's death.
[1KI.21.15] And it happened when Jezebel heard that Naboth was stoned and died, that Jezebel said to Ahab, “Go, possess the vineyard of Naboth the Izreelite, which he refused to give to you for money, because Naboth is not alive, for he is dead.” [§]
Va-yhi ki-shmoa Izebel ki-sukkal Navot va-yamot va-tomer Izebel el-Achav kum resh et-kerem Navot ha-Yizre’eli asher me’an latet-lecha be-kesef ki ein Navot chai ki-met.
This verse describes the reaction of Jezebel upon hearing that Naboth was stoned to death. She instructs Ahab to take possession of Naboth’s vineyard, which he had refused to sell for money, now that Naboth is dead. 'Va-yhi' indicates a past event occurring. 'Ki' is a conjunction meaning 'that' or 'when'. 'Sukkah' means 'stoned'. 'Va-yamot' means 'and he died'. 'Va-tomer' means 'and she said'. 'Resh' means 'possess'. 'Et' is a particle marking the direct object. 'Kerem' means 'vineyard'. 'Ha-Yizre’eli' means 'the Izreelite'. 'Asher' means 'which'. 'Me’an' means 'refused'. 'Latet' means 'to give'. 'Be-kesef' means 'with money'. 'Chai' means 'alive'. 'Met' means 'dead'.
[1KI.21.16] And it happened, when Ahab heard that Naboth was dead, that Ahab arose to go down to the vineyard of Naboth the Izreelite to take possession of it. [§]
va-yi-hi ki-shmo-a ach-av ki-met navot va-ya-kam ach-av la-redet el-kerem navot ha-yizre-eli le-rishto.
This verse describes Ahab hearing about Naboth’s death and then going down to Naboth’s vineyard to take possession of it. ‘Va-yi-hi’ means ‘and it happened’. ‘Ki’ means ‘that’ or ‘when’. ‘Shmo-a’ means ‘he heard’. ‘Ach-av’ is the name Ahab. ‘Met’ means ‘died’. ‘Va-ya-kam’ means ‘and he arose’ or ‘and he stood up’. ‘La-redet’ means ‘to go down’. ‘El’ means ‘to’. ‘Kerem’ means ‘vineyard’. ‘Ha-yizre-eli’ means ‘the Izreelite’ or ‘from Izreel’. ‘Le-rishto’ means ‘to possess it’ or ‘to take it as his own’.
[1KI.21.17] And it happened, the word of Yahveh came to Elijah the Tishbite, saying: [§]
va-yhi d'var-yevaveh el-eliyahu ha-tishbi le-emor
This verse begins with a standard introductory formula meaning “and it happened, the word of…”. ‘D’var’ means ‘word’ or ‘matter’. ‘Yevaveh’ is the proper name of God, which we are translating literally. ‘El-eliyahu’ is ‘to Elijah’. ‘Ha-tishbi’ means ‘the Tishbite’, indicating Elijah’s origin. ‘Le-emor’ means ‘to say’ or ‘saying’.
[1KI.21.18] Rise, go down to meet Ahab, the king of Israel, who is in Samaria. Behold, he is in the vineyard of Naboth, where he has gone down to seize its possession. [§]
قوم ريد likrat ach'av melech yisrael asher beshomron hineh becherem navot asher yarad sham lerishto.
This verse is a command given to Elijah. It instructs him to go down to meet Ahab, the king of Israel, who is in Samaria. Specifically, Ahab is in the vineyard of Naboth, where he has gone for the purpose of taking possession of it.
[1KI.21.19] And you shall speak to him, saying, thus says Yahveh: Have you murdered, and also dispossessed? And you shall speak to him, saying, thus says Yahveh: In the place where dogs licked the blood of Nabot, dogs will lick your blood, even you. [§]
ve-dibarta elav le’emor koh amar Yahveh harakhat va-gam-yarashata ve-dibarta elav le’emor koh amar Yahveh bimkom asher laqqu ha-kelavim et-dam Navot yalokku ha-kelavim et-damekh gam-atah.
This verse is a prophecy concerning the fate of Ahab and Jezebel. It details a judgment from Yahveh concerning the murder of Nabot and the unlawful seizure of his vineyard. The imagery of dogs licking blood is a symbolic representation of a violent and public death, and a denial of proper burial rites. The verse is repeated for emphasis.
[1KI.21.20] And Ahab said to Elijah, "Have you found me, my enemy?" And he said, "I have found you, because you have given yourself over to doing evil in the eyes of Yahveh." [§]
Va-yo-mer Ach-av el-E-li-ya-hu ha-metza-ta-ni oy-vi va-yo-mer ma-tsa-ti ya-an hit-ma-cher-cha la-a-sot ha-ra b’ei-nei Yahveh.
This verse is from 1 Kings 18:17. Achav (Ahab) speaks to Elijah, accusing him of being his enemy. Elijah responds that he has found Achav because Achav has sold himself to do evil in the eyes of Yahveh.
[1KI.21.21] Behold, I am bringing disaster to you, and I will utterly destroy after you, and I will cut off Ahab, one who urinates against a wall, and a remnant, and forsaken in Israel. [§]
hin-nee may-vee el-ay-kha ra-ah, oo-vee-ar-tee akh-a-re-kha, ve-hee-khar-tee le-akh-av mash-teen be-keer, ve-atzur ve-azuv be-yis-ra-el.
This verse is a prophetic declaration of disaster. 'Hin-nee' means 'Behold, I am'. 'May-vee' means 'bringing'. 'El-ay-kha' means 'to you'. 'Ra-ah' means 'evil' or 'disaster'. 'Oo-vee-ar-tee' means 'and I will burn' or 'and I will utterly destroy'. 'Akh-a-re-kha' means 'after you' or 'behind you'. 'Ve-hee-khar-tee' means 'and I will cut off'. 'Le-akh-av' means 'to Ahab'. 'Mash-teen' means 'one who urinates'. 'Be-keer' means 'against a wall'. 'Ve-atzur' means 'and a remnant'. 'Ve-azuv' means 'and forsaken'. 'Be-yis-ra-el' means 'in Israel'.
[1KI.21.22] And I will give your house like the house of Jeroboam son of Nebat, and like the house of Baasha son of Ahijah, to the anger that you provoked, and you caused Israel to sin. [§]
ve-natati et-beytecha ke-beyt yarav'am ben-nevat u-ke-beyt ba'sha ben-achi'ah el-ha-ka'as asher hik'ast va-tachte et-yisra'el.
This verse details a prophecy of judgment. 'Ve-natati' means 'and I will give'. 'Et-beytecha' means 'your house'. 'Ke-beyt' means 'like the house of'. 'Yarav'am ben-nevat' refers to Jeroboam son of Nebat, a king of Israel. 'U-ke-beyt ba'sha ben-achi'ah' means 'and like the house of Baasha son of Ahijah'. 'El-ha-ka'as' means 'to the anger'. 'Asher hik'ast' means 'that you provoked'. 'Va-tachte et-yisra'el' means 'and you caused Israel to sin'.
[1KI.21.23] And also, Yahveh spoke to Jezebel, saying, "The dogs will eat Jezebel in the portion of Israel." [§]
Ve-gam le-iz-e-vel di-ber Yahveh le-emor ha-ke-la-vim yo-khlu et-iz-e-vel be-khel yiz-re-el.
This verse describes a prophecy concerning Jezebel. 'Ve-gam' means 'and also'. 'Le-iz-e-vel' means 'to Jezebel'. 'Di-ber' means 'spoke'. 'Yahveh' is the proper name of God. 'Le-emor' means 'saying'. 'Ha-ke-la-vim' means 'the dogs'. 'Yo-khlu' means 'will eat'. 'Et-iz-e-vel' means 'Jezebel'. 'Be-khel' means 'in the portion of'. 'Yiz-re-el' is the name of a place, Israel.
[1KI.21.24] The one who dies concerning Ahab in the city, the dogs will eat. And the one who dies in the field, the birds of the heavens will eat. [§]
ha-met le-ach-av ba-ir yo-chlu ha-kela-vim ve-ha-met ba-sa-deh yo-chlu of ha-sha-ma-yim.
This verse describes the fate of those who die concerning Ahab. "ha-met" means "the one who dies". "le-ach-av" means "concerning Ahab". "ba-ir" means "in the city". "yo-chlu" means "will eat". "ha-kela-vim" means "the dogs". "ve" means "and". "ba-sa-deh" means "in the field". "of ha-sha-ma-yim" means "of the heavens" or "birds of the heavens".
[1KI.21.25] But there was none like Ahab, who sold himself to do evil in the eyes of Yahveh, who incited him, Jezebel his wife. [§]
rak lo-hayah ke-ach'av asher hitmakkher la'asot hara be'einei Yahveh asher hestah oto izebel ishto.
This verse speaks of Ahab, contrasting him with others. It states there was none like Ahab who sold himself to do evil in the eyes of Yahveh, and that Jezebel his wife incited him to do so. 'Rak' means 'only' or 'but'. 'Lo-hayah' means 'there was not'. 'Ke' means 'like'. 'Asher' is a relative pronoun, meaning 'who', 'which', or 'that'. 'Hitmakkher' means 'sold himself'. 'La'asot' means 'to do'. 'Hara' means 'evil'. 'Be'einei' means 'in the eyes of'. 'Yahveh' is the proper name of God. 'Hestah' means 'incited'. 'Ito' means 'him'. 'Ishto' means 'his wife'.
[1KI.21.26] And he greatly abhorred to walk after the idols, as all that the Amorites did, whom Yahveh dispossessed from before the children of Israel. [§]
va-ya-teh-eh me-od la-lech ach-rei ha-gil-lu-lim ke-chol a-sher ah-soo ha-em-o-ree a-sher ho-reesh Yahveh mip-nei b-nei yis-ra-el.
This verse describes someone greatly abhorring to walk after idols, as all the Amorites did, whom Yahveh dispossessed from before the children of Israel. Each word is translated as literally as possible, preserving the original meaning and structure.
[1KI.21.27] And it was when Ahab heard these words that he tore his garments and put sackcloth upon his flesh and fasted and lay in the sackcloth and he walked slowly. [§]
vayhi kishmoa achav et-hadvarim haeleh vayikra begadav vayasam sak al besaro vayatzom vayishkab bashak vayhalekh at.
This verse describes Ahab’s reaction to the words spoken to him. ‘Vayhi’ means ‘and it was’. ‘kishmoa’ means ‘when he heard’. ‘achav’ is the name Ahab. ‘et’ is a particle used to indicate the direct object. ‘hadvarim haeleh’ means ‘these words’. ‘vayikra’ means ‘and he tore’. ‘begadav’ means ‘his garments’. ‘vayasam’ means ‘and he put’. ‘sak’ means ‘sackcloth’. ‘al besaro’ means ‘upon his flesh’. ‘vayatzom’ means ‘and he fasted’. ‘vayishkab bashak’ means ‘and he lay in the sackcloth’. ‘vayhalekh at’ means ‘and he walked slowly’.
[1KI.21.28] And it came to pass that a word of Yahveh came to Elijah the Tishbite, to say. [§]
Va-yhi d'var-Yahveh el-Eliyahu ha-Tishbi le'mor.
This verse begins with a common Hebrew formula 'Va-yhi' meaning 'and it came to pass'. 'D'var' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'El' is 'God'. 'Eliyahu' is the name Elijah. 'Ha-Tishbi' is 'the Tishbite', an identifier of Elijah's origin. 'Le'mor' means 'to say'. Therefore, the verse indicates that a word from Yahveh came to Elijah the Tishbite, with the intention of speaking.
[1KI.21.29] Have you seen that Ahab has submitted before me, because he has submitted before me? I will not bring evil in his days, but in the days of his son I will bring evil upon his house. [§]
Har'ita ki-nichna Ahab milfanai ya'an ki-nichna mipanei lo avi hara'ah beyamav bimei beno avi hara'ah al-beito.
This verse discusses Ahab's submission and the consequences for his house. 'Har'ita' means 'have you seen?' or 'do you see?'. 'Nichna' means 'he has humbled himself' or 'he has submitted'. 'Milfanai' means 'before me'. 'Ya'an' means 'because'. 'Mipanai' is a repetition of 'before me'. 'Lo avi hara'ah' means 'not bring evil'. 'Beyamav' means 'in his days'. 'Bimei beno' means 'in the days of his son'. 'Avi hara'ah' means 'I will bring evil'. 'Al-beito' means 'upon his house'.
1KI.22
[1KI.22.1] And they dwelt for three years, and there was no war between Aram and between Israel. [§]
vayeshvu shalosh shanim ein milchama bein aram uvein yisrael.
This verse describes a period of peace between Aram and Israel. 'Vayeshvu' means 'and they sat' or 'and they dwelt,' implying a settled period. 'Shalosh shanim' is 'three years.' 'Ein milchama' means 'there is no war.' 'Bein aram uvein yisrael' signifies 'between Aram and between Israel.'
[1KI.22.2] And it happened in the third year, that Yehoshaphat, king of Judah, went down to the king of Israel. [§]
Va-yhi ba-shana ha-shlishit va-yered Yehoshaphat melech-Yehudah el-melech Yisrael.
This verse describes an event that occurred in the third year. Specifically, it states that Yehoshaphat, the king of Judah, went down to the king of Israel. The verb 'yered' (went down) often implies a descent not just physically, but also in status or power, although context is crucial. 'Va-yhi' is a common formulaic opening, signaling a narrative event.
[1KI.22.3] And the king of Israel said to his servants, "Do you know that the heights of Gilead belong to us, and that we are considering taking it from the hand of the king of Aram?" [§]
vayomer melekh yisrael el avadav hayeda'tem ki lanu ramot gil'ad va'anachnu machashivim mikachat otah miyad melekh aram.
This verse recounts a statement made by the king of Israel to his servants. The king asks his servants if they know that the heights of Gilead belong to them, and that they are considering taking it from the hand of the king of Aram. 'Vayomer' means 'and he said'. 'Melekh' means 'king'. 'Yisrael' is 'Israel'. 'El' means 'to'. 'Avadav' means 'his servants'. 'Hayeda'tem' means 'do you know'. 'Ki' means 'that'. 'Lanu' means 'to us'. 'Ramot' means 'heights'. 'Gil'ad' is 'Gilead'. 'Va'anachnu' means 'and we'. 'Machashivim' means 'are considering'. 'Mikachat' means 'to take'. 'Ota' means 'it'. 'Miyad' means 'from the hand of'. 'Melekh' means 'king'. 'Aram' is 'Aram'.
[1KI.22.4] And he said to Yehoshaphat, "Will you go with me to war at Ramot Gilead?" And Yehoshaphat said to the king of Israel, "As you are to me, so am I to you, as my people are to your people, as my horses are to your horses." [§]
Va-yomer el-Yehoshaphat ha-telaych itti la-milchama Ramot Gilead va-yomer Yehoshaphat el-Melech Yisrael kamoni kamoch ke-ami ke-amech ke-susai ke-susech.
This verse describes a conversation between an unnamed king and Yehoshaphat. The unnamed king asks Yehoshaphat if he will go with him to battle at Ramot Gilead. Yehoshaphat responds by saying ‘As you are to me, so am I to you, as my people are to your people, as my horses are to your horses.’
[1KI.22.5] And Jehoshaphat said to the king of Israel, "Please seek today the word of Yahveh." [§]
Va-yo-mer Ye-ho-shaf-at el-me-lech Yis-ra-el, de-rash-na kai-yom et-de-var Yahveh.
This verse is from 1 Kings 22:5. It describes Jehoshaphat speaking to the king of Israel. 'Va-yo-mer' means 'and he said'. 'Ye-ho-shaf-at' is the name Jehoshaphat. 'el-me-lech' means 'to the king'. 'Yis-ra-el' is Israel. 'de-rash-na' means 'please seek'. 'kai-yom' means 'today'. 'et-de-var' means 'the word of'. 'Yahveh' is the name of God.
[1KI.22.6] And the king of Israel gathered the prophets, about four hundred men, and said to them, “Shall I go to battle against Ramoth Gilead, or shall I refrain?” And they said, “Go, and Yahveh will give the king’s enemy into his hand.” [§]
Va-yik-bots mel-ekh-yis-ra-el et-han-vee-eem k'ar-bah may-ot eesh va-yom-er a-le-hem ha-el-ech al-ra-mot gil-ad la-mil-cha-mah im-ech-dal va-yom-ru a-leh ve-yit-ten a-do-nai b'yad ha-me-lech.
This verse describes the king of Israel gathering the prophets to determine whether to go to war against Ramoth Gilead. He asks them if he should go to battle or refrain. The prophets advise him to go, asserting that Yahveh will deliver the king’s enemy into his hand.
[1KI.22.7] And Jehoshaphat said, "Is there not here a prophet of Yahveh still, and may we inquire of him?" [§]
vayomer yehoshaphat ha'ein po navi leYahveh od venidresha me'oto
This verse comes from 2 Chronicles 18:6. 'Vayomer' means 'and he said'. 'Yehoshaphat' is a proper noun, the name 'Jehoshaphat'. 'Ha'ein' means 'is there not?'. 'Po' means 'here'. 'Navi' means 'prophet'. 'LeYahveh' means 'to Yahveh'. 'Od' means 'still' or 'yet'. 'Venidresha' means 'and let us inquire'. 'Me'oto' means 'from him'. Therefore, the verse asks if there is still a prophet of Yahveh present, so that they might inquire of him.
[1KI.22.8] And the king of Israel said to Jehoshaphat, "Is there still one more man to seek counsel from Yahveh on account of Him? And I hate him, for he does not prophesy good things for me, only evil. Micah son of Imlah. And Jehoshaphat said, "The king should not speak thus." [§]
vayomer melek yisrael el yehoshapat od ish echad lidrosh et-yahveh meoto va'ani seneiti ki lo yitnabea alai tov ki im ra michayahu ben yimlah vayomer yehoshapat al yoamar hamelek ken
This verse describes a conversation between the king of Israel and Jehoshaphat. The king of Israel expresses his dislike for the prophet Micah son of Imlah because he consistently prophesies ill tidings. He wishes to find another prophet who will speak favorably about him. Jehoshaphat cautions the king against speaking in such a way.
[1KI.22.9] And the king of Israel called to one court official, and he said, "Quickly, bring Mikayehu, the son of Yimlah." [§]
Va-yik-ra me-lech yis-ra-el el-sar-is ech-ad va-yo-mer ma-har-ah mi-ka-ye-hu ben-yim-lah.
This verse describes a king of Israel calling for a court official to quickly find a specific prophet. 'Va-yik-ra' means 'and he called'. 'Melech' means 'king'. 'Yisrael' means 'Israel'. 'El' means 'to'. 'Sar-is' means 'eunuch' or 'court official'. 'Echad' means 'one'. 'Va-yo-mer' means 'and he said'. 'Maharah' means 'quickly'. 'Mikayehu' is a proper name. 'Ben' means 'son of'. 'Yimlah' is a proper name.
[1KI.22.10] And the king of Israel and Yoashafat, king of Judah, were sitting, each on his throne, clothed in robes, at the entrance to the gate of Samaria, and all the prophets were prophesying before them. [§]
oo-mel-ekh yis-rah-el vee-yo-shah-fat mel-ekh yeh-oo-dah yoh-shee-veem ee-eesh al-kiseh-oh mel-oo-bah-sheem beg-ah-deem beg-oh-ren peh-tah sha-ahr shoh-meh-ron vee-kohl-hah-neh-vee-eem mee-teh-nah-vee-eem lee-fneh-hem.
This verse describes the kings of Israel and Judah sitting on their thrones, dressed in robes, at the entrance to the gate of Samaria, while all the prophets are prophesying before them. Each word is treated literally. 'Mel', 'Yehudah', and 'Yisrael' are translated as 'king' and 'Israel' and 'Judah' respectively. 'Ve' is the conjunction 'and'. 'Yo-shah-fat' is translated as 'Yoashafat'. 'Kiseh' is 'throne'. 'Beg-ah-deem' refers to 'robes'. 'Sha-ahr' refers to 'gate'. 'Shom-eh-ron' is the city 'Samaria'. 'Kohl' means 'all'. 'Hahn-vee-eem' means 'prophets'. 'Lee-fneh-hem' means 'before them'.
[1KI.22.11] And Zedekiah, son of Canaan, made iron horns. And he said, "Thus says Yahveh: With these you will gore Aram until their destruction." [§]
vayyas lo tsidqiyah ben kna'anah qarnei barzel vayomer koh amar Yahveh be'eleh tenaggach et Aram ad kalotam
This verse describes King Zedekiah making iron horns and a prophetic word from Yahveh concerning their use against Aram. 'Vayyas' means 'and he made'. 'Lo' means 'to him' or 'for himself'. 'Tsidqiyah' is a personal name, Zedekiah. 'Ben' means 'son of'. 'Kna'anah' is a place or lineage, Canaan. 'Qarnei' means 'horns'. 'Barzel' means 'iron'. 'Vayomer' means 'and he said'. 'Koh amar' means 'thus says'. 'Yahveh' is the name of God. 'Be'eleh' means 'with these'. 'Tenaggach' means 'you will gore' or 'you will attack with horns'. 'Et Aram' means 'Aram'. 'Ad kalotam' means 'until their destruction'.
[1KI.22.12] And all the prophets prophesy thus, saying, "Go up to the heights of Gilead and succeed, and Yahveh will give victory into the hand of the king." [§]
vekhal-hannevi'im niv'im ken le'emor 'aleh ramot gil'ad vehatzlach venatan Yahveh beyad hammelech.
This verse describes prophets prophesying that people should go up to the heights of Gilead and succeed, and that Yahveh will give victory into the hand of the king. Each word is translated literally, prioritizing accurate conveyance of meaning over traditional renderings. 'vekhal' means 'and all', 'hannevi'im' means 'the prophets', 'niv'im' means 'they prophesy', 'ken' means 'so', 'le'emor' means 'to say', 'aleh' means 'go up', 'ramot' means 'heights', 'gil'ad' is the name Gilead, 'vehatzlach' means 'and succeed', 'venatan' means 'and he will give', 'Yahveh' is the proper name of God, 'beyad' means 'into the hand of', 'hammelech' means 'the king'.
[1KI.22.13] And the angel who went to summon Micah spoke to him, saying, "Behold, the words of the prophets are generally good to the king. May your words also be like the word of one of them, and you will speak good things." [§]
vehammalach asher halach likroa michayhu dibber elav leemor hineh na dibrei hanneviim peh echad tov el hameshech yehi na devarecha kidvar echad mehem vedibarta tov.
This verse describes an angel speaking to the prophet Micah. The angel tells Micah that the prophets generally speak favorably to the king. The angel requests that Micah also speak favorably, aligning his words with those of the other prophets.
[1KI.22.14] And Mikayhu said, "Lives Yahveh, that which Yahveh tells me, that I will speak." [§]
Va-yo-mer Mik-hay-hu khai-ye-ho-vah ki et asher yo-mar ye-ho-vah e-lai o-to adab-ber.
This verse contains several names for God. "Mik-hay-hu" is a proper name, likely meaning "Who is like God?". "khai-ye-ho-vah" is a phrase meaning "lives Yahveh". "ye-ho-vah" is the name Yahveh. "e-lai" means "to me". "o-to" means "that". "adab-ber" means "I will speak". The verse is a declaration by Mikayhu that he will only speak what Yahveh tells him.
[1KI.22.15] And he came to the king, and the king said to him, "Micah, should you go to Ramoth Gilead to war, or should we refrain?" And he said to him, "Go up and succeed, and Yahveh will give victory into the hand of the king." [§]
va-yo-vo el-ha-me-lech va-yo-mer ha-me-lech e-lav mi-cha-ye-hu ha-nei-lech el-ra-mot gil-ad la-mil-cha-ma im-nech-dal va-yo-mer e-lav a-leh ve-hatz-lach ve-na-tan Yahveh be-yad ha-me-lech.
This verse describes a king asking the prophet Micah whether he should go to war against Ramoth Gilead. The king is seeking a prophetic oracle about the outcome of the battle. The verse concludes with the prophet's response, which is a positive affirmation suggesting success and divine support.
[1KI.22.16] And the King said to him, "How many times must I make you swear that you will not speak to me except with truth in the name of Yahveh?" [§]
Va-yo-mer e-lay-v ha-me-lech ad-ka-meh pe-ah-mim a-nee mash-bee-ach-kah a-sher lo-ti-da-ber e-lay rak-e-met be-shem Yahveh.
This verse comes from 2 Kings 2:10. It depicts a conversation between King Elisha and the servant Gehazi. The King is asking Gehazi how many times he must swear to tell the truth. 'Elay' means 'to him'. 'Ha-melech' means 'the King'. 'Ad-ka-meh' means 'how many'. 'Pe-ah-mim' means 'times'. 'Anee' means 'I'. 'Mash-bee-ach-kah' means 'swear to you'. 'Asher' means 'that'. 'Lo-ti-da-ber' means 'you will not speak'. 'Rak' means 'only'. 'Emet' means 'truth'. 'Be-shem' means 'in the name of'. 'Yahveh' is the personal name of God.
[1KI.22.17] And he said, "I have seen all Israel scattered to the mountains like sheep that have no shepherd." And Yahveh said, "They will not return to their lords, but each man will return to his house in peace." [§]
vayomer ra'iti et kol yisrael nefotsim el heharim kats'on asher ein lahem ro'eh vayomer Yahveh lo adonim la'eleh yashuvu ish le'beito beshalom.
This verse describes a vision of Israel scattered like sheep without a shepherd. Yahveh declares they will not return to their lords, but will each return to their house in peace. 'Vayomer' means 'and he said'. 'Ra'iti' means 'I have seen'. 'Et' is a grammatical particle. 'Kol yisrael' means 'all Israel'. 'Nefotsim' means 'scattered'. 'El heharim' means 'to the mountains'. 'Kats'on' means 'like sheep'. 'Asher ein lahem' means 'that have no'. 'Ro'eh' means 'shepherd'. 'Vayomer Yahveh' means 'and Yahveh said'. 'Lo adonim la'eleh' means 'not lords to these'. 'Yashuvu' means 'they will return'. 'Ish le'beito' means 'each man to his house'. 'Beshalom' means 'in peace'.
[1KI.22.18] And the king of Israel said to Jehoshaphat, "Did I not say to you that no prophet should prophesy good things to me, but only evil?" [§]
va-yo-mer me-lech-yis-ra-el el-ye-ho-shaphat ha-lo a-marti eleicha lo yit-na-ve a-lai tov ki im ra.
This verse recounts a statement made by the king of Israel to Jehoshaphat. The king expresses his prior warning to Jehoshaphat that prophets should not prophesy good things to him, only bad things. The verse shows a distrust of positive prophecy.
[1KI.22.19] And he said, therefore, hear the word of Yahveh. I have seen Yahveh sitting on his throne, and all the army of the heavens standing by him, from his right and from his left. [§]
Va-yo-mer la-chen shma d'var-Yahveh ra-ee-tee et-Yahveh yo-shev al-kis-sah-voo v'chol-tze-vah ha-sha-ma-yim o-med a-lav mi-mee-noh u-mis-se-mo-lo.
This verse describes a vision. 'Va-yo-mer' means 'and he said'. 'La-chen' means 'therefore'. 'Shma' means 'hear'. 'D'var-Yahveh' means 'the word of Yahveh'. 'Ra-ee-tee' means 'I have seen'. 'Et-Yahveh' means 'Yahveh'. 'Yo-shev' means 'sitting'. 'Al-kis-sah-voo' means 'on his throne'. 'V'chol-tze-vah ha-sha-ma-yim' means 'and all the army of the heavens'. 'O-med a-lav' means 'standing by him'. 'Mi-mee-noh' means 'from his right'. 'U-mis-se-mo-lo' means 'and from his left'.
[1KI.22.20] And Yahveh said, "Who will entice Ahab so that he will go up and fall in Ramoth Gilead?" And one said, "This one will say this, and that one will say this." [§]
vayomer Yahveh mi yiftah et-achav veyaal veyypol beramot gilad vayomer zeh bekoh vezah omer bekoh
This verse recounts a divine inquiry and a deceptive response. Yahveh asks who will entice Ahab to go up and fall in Ramoth Gilead. A spirit then steps forward and offers to be a lying spirit in the mouths of Ahab's prophets, deceiving him.
[1KI.22.21] And the spirit went out and stood before Yahveh, and he said, “I will deceive him.” And Yahveh said to him, “In what manner?” [§]
Va-ye-tse ha-ru-ach va-ya-a-mod lif-nei Yahveh va-yo-mer a-ni a-fa-ten-nu va-yo-mer Yahveh e-lav ba-mah.
This verse describes a spirit (ruach) standing before Yahveh and offering to deceive someone. Yahveh then asks the spirit in what manner it intends to do so. 'Va-ye-tse' means 'and went out'. 'Ha-ru-ach' means 'the spirit'. 'Va-ya-a-mod' means 'and stood'. 'Lif-nei' means 'before'. 'Va-yo-mer' means 'and he said'. 'A-ni a-fa-ten-nu' means 'I will deceive him'. 'Ba-mah' means 'in what?' or 'how?'
[1KI.22.22] And he said, "May I go out and be a misleading spirit in the mouth of all his prophets?" And he said, "Go out and mislead, and you will certainly be able to do so." [§]
vayomer etzea vehayiti ruach sheker befi kol-neviav vayomer tefatteh vegam-tukhal tzeh vaaseh ken
This verse comes from 1 Kings 22:22. It describes a conversation between Yahveh and a spirit who offers to mislead the prophets of the king. "Vayomer" means "and he said". "Etzea" is a request for permission. "Vehayiti" means "and I will be". "Ruach" means "spirit". "Sheker" means "falsehood". "Befi" means "in the mouth of". "Kol-neviav" means "all his prophets". "Tefatteh" means "you will mislead". "Tukhal" means "you will be able". "Tzeh" means "go". "Vaaseh" means "and do". "Ken" means "so".
[1KI.22.23] And now, behold, Yahveh has given a false spirit into the mouths of all your prophets. And Yahveh has spoken evil against you. [§]
ve'atah hineh natan Yahveh ruach sheker be'pi kol-nevi'eiha eleh vaYahveh diber 'alecha ra'ah.
This verse describes a situation where Yahveh has given a spirit of falsehood into the mouths of all the prophets. It emphasizes that Yahveh has spoken evil against someone.
[1KI.22.24] Then Tzidqiyahu, son of Kenanah, approached and struck Mikhyahu on the jaw, and said, "How has the spirit of Yahveh passed from me to speak to you?" [§]
vayigash tzidqiyahu ben-kenanah vayakeh et-mikhyahu al-halechi vayomer ei-zeh avar ruach-Yahveh me'itti ledaber otach.
This verse describes an event where Tzidqiyahu, son of Kenanah, struck Mikhyahu on the cheek and questioned how the spirit of Yahveh had departed from him to speak to Mikhyahu. The names of God are 'Yahveh'.
[1KI.22.25] And Mikayhu said, "You will see on that day when someone goes room by room to hide." [§]
Va-yo-mer Mik-hay-hu Hin-kha Ro-eh Ba-yom Ha-hu Asher Ta-vo Che-der Be-che-der Le-he-chay-veh.
This verse contains the name Mikayhu, which is a proper noun and is left untranslated. 'Yom' means 'day' and 'Ha-hu' means 'that'. 'Cheder' means 'room'. 'Ba' means 'in'. The verb forms indicate future tense, and the structure implies someone will be seen hiding.
[1KI.22.26] And the king of Israel said, "Take Mikhayehu and return him to Amon, official of the city, and to Yoash, son of the king." [§]
Va-yo-mer me-lech Yis-ra-el, kah-ch et-mi-kha-ye-hu va-ha-shi-ve-hu el-A-mon sar-ha-ir ve-el-Yo-ash ben-ha-me-lech.
This verse describes the king of Israel instructing someone to take Mikhayehu and return him to Amon, the official in charge of the city, and to Yoash, the son of the king.
[1KI.22.27] And you shall say, 'Thus says the king: Put this one in the house of prison, and feed him bread of pressure and water of pressure, until my return in peace.' [§]
ve'amarta koh amar hammelech simu et zeh beit hakela vehachiluho lechem lachatz umayim lachatz ad bo'i beshalom
This verse describes a king’s order concerning a person who has caused trouble. 'Ve'amarta' means 'and you shall say'. 'Koh amar' means 'thus says'. 'Hammelech' means 'the king'. 'Simu et zeh' means 'put this one'. 'Beit hakela' means 'the house of prison'. 'Vehachiluho' means 'and feed him'. 'Lechem lachatz' means 'bread of pressure', meaning limited rations. 'Mayim lachatz' means 'water of pressure', also meaning limited rations. 'Ad bo'i beshalom' means 'until my return in peace'.
[1KI.22.28] And Mikhayhu said, "If you return in peace, Yahveh has not spoken to me." And he said, "Hear, all peoples!" [§]
vayomer mikhayhu im-shov tashuv beshalom lo-diber Yahveh bi; vayomer shimeu amim kulam.
This verse comes from 1 Kings 22:18. 'Vayomer' means 'and he said'. 'Mikhayhu' is a proper name, Mikhayhu. 'Im-shov tashuv beshalom' means 'if you return in peace'. 'Lo-diber Yahveh bi' means 'Yahveh has not spoken to me'. 'Vayomer' again means 'and he said'. 'Shimeu' means 'hear'. 'Amim kulam' means 'all peoples'.
[1KI.22.29] And the king of Israel and Jehoshaphat, the king of Judah, ascended to the heights of Gilead. [§]
va-ya-al me-lech-yis-ra-el ve-yo-sha-fat me-lech-ye-hu-da ra-mot gil-ead
This verse describes the ascent of the king of Israel and the king of Judah to Ramoth Gilead. 'Va-ya-al' means 'and he ascended.' 'Melech' means 'king.' 'Yisrael' is 'Israel.' 'Ve' means 'and.' 'Yoshaphat' is the name 'Jehoshaphat.' 'Yehuda' is 'Judah.' 'Ramot' means 'heights' or 'elevations.' 'Gilead' is a place name, Gilead.
[1KI.22.30] And the king of Israel said to Jehoshaphat, "Disguise yourself and go into battle, and you wear your clothes." And the king of Israel disguised himself and went into battle. [§]
va'yomer melek yisrael el yehoshaphat hitchapesh vavo bamichamah ve'atah levash begadecha vayitchapesh melek yisrael vayavo bamichamah
This verse describes the king of Israel instructing Jehoshaphat to disguise himself before going into battle, and then the king of Israel disguises himself and goes into battle as well. 've' means 'and'. 'el' means 'to'. 'hitchapesh' means 'disguise yourself'. 'vavo' means 'go'. 'bamichamah' means 'in battle'. 'atah' means 'you'. 'levash' means 'wear'. 'begadecha' means 'your clothes'. 'vayitchapesh' means 'and he disguised'. 'vayavo' means 'and he went'.
[1KI.22.31] The king of Aram commanded the commanders of the chariots that belong to him, thirty and two, saying, "Do not fight with the small or the great, but only with the king of Israel alone." [§]
oo-mel-ekh a-rahm tsee-vah et-sa-ray ha-re-khev a-sher-loh shlo-sheem oo-shna-yeem le-e-mor lo tee-lah-kha-moo et-kah-ton ve-et-gah-dol kee eem-et-mel-ekh yis-ra-el le-vah-doh
This verse describes the king of Aram giving an order to his chariot commanders. The king instructs them not to fight anyone, small or great, except for the king of Israel alone. 'Mel' means king. 'Aram' is a place name. 'Sar' means commander, or chief. 'Rekhev' refers to chariots. 'Lo' means not. 'Tilachamu' means to fight. 'Katon' means small. 'Gad' means great. 'Im' means if or except. 'Levado' means alone, or only.
[1KI.22.32] And it happened, when the commanders of the chariots saw Jehoshaphat, that they said, "Surely, the king of Israel is this one!" and they turned against him to fight. And Jehoshaphat cried out. [§]
vayhi kir’ot sarei ha-rechev et-y’hoshaphat v’hema amru rach mech-yisrael hu vayasu a’lav l’hilachem vayiz’ak y’hoshaphat
This verse describes the reaction of the commanders of the chariots when they saw Jehoshaphat. They mistakenly identified him as the king of Israel and turned to attack him. Jehoshaphat then cried out.
[1KI.22.33] And it happened, when the commanders of the chariots saw that he was not the king of Israel, that they turned back from pursuing after him. [§]
Va-yhi kir'ot sarei ha-rechev ki lo melech Yisrael hu va-yashuvu me'acharayv.
This verse describes a situation where the commanders of the chariots realize that the person they are pursuing is not the king of Israel. 'Va-yhi' indicates 'and it happened'. 'Kir'ot' means 'when they saw'. 'Sarei ha-rechev' means 'commanders of the chariots'. 'Ki lo melech Yisrael hu' means 'that not king of Israel he is', or 'that he is not the king of Israel'. 'Va-yashuvu me'acharayv' means 'and they returned from after him'.
[1KI.22.34] And a man drew his bow completely and struck the king of Israel between the breastplates and between the armor. And he said to his charioteer, “Turn your hand and pull me out of the camp, for I am weakening.” [§]
ve-ish mashach ba-keshet le-tummo vayakeh et-melech yisrael bein ha-devakim ubein ha-shiryon vayomer le-rachavo hafoch yadecha ve-hotzi-eni min-ha-machane ki hachliti.
This verse describes an unnamed man drawing his bow and wounding the king of Israel. The man then instructs his charioteer to turn the chariot around and pull him out of the camp, stating he is weakening or becoming sick. 've-ish' means 'and a man'. 'mashach' means 'he drew'. 'ba-keshet' means 'with the bow'. 'le-tummo' means 'to his integrity', which is often interpreted as 'completely' or 'fully'. 'vayakeh' means 'and he struck'. 'et-melech yisrael' means 'the king of Israel'. 'bein ha-devakim ubein ha-shiryon' means 'between the breastplates and between the armor'. 'vayomer' means 'and he said'. 'le-rachavo' means 'to his charioteer'. 'hafoch yadecha' means 'turn your hand'. 've-hotzi-eni min-ha-machane' means 'and pull me out of the camp'. 'ki hachliti' means 'for I am weakening'.
[1KI.22.35] And the battle rose on that day, and the king was positioned in the chariot facing Aram, and he died in the evening, and he poured the blood of the wound onto the lap of the chariot. [§]
va-ta-a-leh ha-mil-cha-mah bay-yom ha-hoo-ah ve-ha-meh-lech ha-yah ma-a-mad ba-mer-ka-vah no-chach a-ram va-yah-mat ba-eh-rev va-yitzek dam-ha-mah-kah el-cheik ha-ra-chev.
This verse describes a battle and the death of a king. 'Milchamah' means 'war' or 'battle'. 'Yom' means 'day'. 'Hoo' is 'that' or 'the'. 'Melech' means 'king'. 'Ma'amad' describes a 'position' or 'standing'. 'Merkavah' is a 'chariot'. 'Nochach' means 'facing' or 'before'. 'Aram' is a region and people, commonly translated as 'Syria'. 'Yamat' means 'he died'. 'Ba-erev' means 'in the evening'. 'Yitzek' means 'he poured'. 'Dam-ha-makkah' means 'the blood of the wound'. 'Cheik' means 'lap' or 'bosom'. 'Rakev' means 'chariot'.
[1KI.22.36] And the glory passed through the camp as the sun set, saying, "Each person to their city, and each person to their land." [§]
va-ya-avor ha-ree-nah bah-mah-khah-neh keh-vo ha-sheh-mesh le-emor eesh el-ee-roh veh-eesh el-art-zoh
This verse describes a passing through of 'the glory' in the camp as the sun sets, with a proclamation for each person to return to their city and their land. 'The glory' is 'harinnah' and is often associated with the presence of the Gods. 'Eesh' means 'man' or 'person', 'el' means 'to' and 'ee-roh' means 'city', and 'art-zoh' means 'land'.
[1KI.22.37] And the king died, and he came to Samaria, and they buried the king in Samaria. [§]
Va-ya-mat ha-me-lech, va-ya-vo Sho-meron, va-yik-bru et ha-me-lech be-Sho-meron.
This verse describes the death of a king and his burial in Samaria. 'Va-ya-mat' means 'and died'. 'Ha-me-lech' means 'the king'. 'Va-ya-vo' means 'and came'. 'Sho-meron' is the city Samaria. 'Va-yik-bru' means 'and they buried'. 'Et' is a grammatical particle marking the direct object. 'Be-Sho-meron' means 'in Samaria'.
[1KI.22.38] And the chariot washed upon the pool of Samaria, and the dogs licked his blood, and the prostitutes washed themselves, according to the word of Yahveh which he spoke. [§]
va-yish-tof et ha-re-khev al ber-e-khat shom-ron va-ya-lo-ku ha-khla-vim et da-mo ve-ha-zo-not ra-cha-tsu ki-dvar Yahveh asher di-ber.
This verse describes a prophetic act where a dog licks the blood of slain individuals and prostitutes wash themselves, all as a declaration of Yahveh's word. 'va-yish-tof' means 'and he washed' or 'and it washed'. 'et' is a direct object marker. 'ha-re-khev' means 'the chariot'. 'al' means 'upon'. 'ber-e-khat' means 'the pool'. 'shom-ron' means 'Samaria'. 'va-ya-lo-ku' means 'and they licked'. 'ha-khla-vim' means 'the dogs'. 'et da-mo' means 'his blood'. 've-ha-zo-not' means 'and the prostitutes'. 'ra-cha-tsu' means 'they washed'. 'ki-dvar Yahveh' means 'according to the word of Yahveh'. 'asher di-ber' means 'which he spoke'.
[1KI.22.39] And the remainder of the words of Ahab, and all that he did, and the house of ivory which he built, and all the cities which he built, are they not written upon the book of the words of the days for the kings of Israel? [§]
ve-ye-ter di-vrei akh-av ve-khal-a-sher a-sah u-beit ha-shen a-sher ba-nah ve-khal-ha-arim a-sher ba-nah ha-lo-hem ke-tu-vim al-se-fer di-vrei ha-ya-mim le-mal-kei yis-ra-el.
This verse discusses additional accounts of Ahab’s deeds, including the ivory house he built and all the cities he constructed. It states that these accounts are written in the book of the chronicles of the kings of Israel.
[1KI.22.40] And Ahab lay down with his ancestors, and Ahaziah his son reigned in his place. [§]
va-yish-khav Akh-av im-a-vo-tav va-yim-lokh Akhaz-ya-hu beno takh-tav.
This verse describes the death of King Ahab and the ascension of his son Ahaziah to the throne. 'Vayishkhav' means 'and he lay down' (meaning died). 'Im-avotav' means 'with his fathers' (ancestors). 'Vayimlokh' means 'and he reigned'. 'Beno' means 'his son'. 'Takhtav' means 'under him' or 'in his place'.
[1KI.22.41] And Jehoshaphat, son of Asa, reigned over Judah in the fourth year of Ahab, king of Israel. [§]
vee-ho-shah-fat ben-ah-sah mah-lak al-yeh-oo-dah bish-nat ar-bah le-akh-ahv me-lek yis-rah-el
This verse states that Jehoshaphat, son of Asa, reigned over Judah in the fourth year of Ahab, king of Israel. We will translate the names of God and royal titles literally. 'Ben' is translated as 'son,' 'melek' as 'king,' and the divine name 'Yahveh' (not present in this verse, but included for completeness) as 'Yahveh'.
[1KI.22.42] Yehoshaphat, son of thirty and five years in his kingship, and twenty and five years he reigned in Jerusalem. And the name of his mother is Azubah, daughter of Shilchi. [§]
Yehoshaphat ben-shloshim ve-hamesh shanah be-malcho, ve-esrim ve-hamesh shanah malach biYerushalayim, ve-shem immo Azubah bat-Shilchi.
This verse details the age and reign of Yehoshaphat, and the name of his mother. 'Ben' means 'son of', 've' means 'and', 'shanah' means 'year', 'be-malcho' means 'in his kingship', 'malach' means 'he reigned', 'biYerushalayim' means 'in Jerusalem', 'shem' means 'name', 'immo' means 'his mother', 'bat' means 'daughter of'.
[1KI.22.43] And he walked in all the ways of Asa his father, he did not turn from them, to do the right thing in the eyes of Yahveh. [§]
Va-yelek be-khol-derekh Asa aviv lo-sar mimenu la'asot ha-yashar be-einei Yahveh.
This verse describes the actions of a king, following in the ways of his father. It states he did not deviate from those ways and that he did what was right in the eyes of Yahveh. 'Va-yelek' means 'and he walked'. 'Be-khol-derekh' means 'in all the ways'. 'Asa aviv' means 'Asa his father'. 'Lo-sar mimenu' means 'he did not turn from it/him'. 'La'asot' means 'to do'. 'Ha-yashar' means 'the right/upright thing'. 'Be-einei Yahveh' means 'in the eyes of Yahveh'.
[1KI.22.44] But the high places had not departed, still the people were sacrificing and making offerings on the high places. [§]
ʼakh habbamot lo-saru ʿod haʿam mezabchim u-mekatt’rim babbamot.
This verse discusses high places (bamot) where the people continued to worship after a supposed reformation. 'ʼakh' means 'but' or 'however'. 'habbamot' is 'the high places'. 'lo-saru' means 'did not depart' or 'did not cease'. 'ʿod' means 'still' or 'yet'. 'haʿam' means 'the people'. 'mezabchim' means 'sacrificing'. 'u-mekatt’rim' means 'and making offerings' or 'and burning incense'. 'babbamot' means 'on the high places'.
[1KI.22.45] And Yehoshaphat completed with the king of Israel. [§]
va-yashlem yhoshafat im-melech yisrael
This verse describes a completion of a relationship or agreement between Yehoshaphat and the king of Israel. 'Va-yashlem' means 'and he completed'. 'Yhoshafat' is the name Yehoshaphat. 'Im' means 'with'. 'Melech' means 'king'. 'Yisrael' is the name Israel.
[1KI.22.46] And the rest of the words of Jehoshaphat, and his valor which he did, and which he fought – are they not written on the book of the chronicles for the kings of Judah? [§]
ve-ye-ter div-rei ye-ho-sha-fat oo-ge-vu-ra-to a-sher-ah-sah oo-ah-sher nil-cham ha-lo-hem ke-tu-vim al-se-fer div-rei ha-ya-mim le-mal-hei ye-hu-dah.
This verse discusses where the deeds and battles of King Jehoshaphat are recorded. 'Ve-ye-ter' means 'and the rest'. 'Divrei' means 'words of' or 'accounts of'. 'Jehoshaphat' is a name. 'U-gevurato' means 'and his strength' or 'and his valor'. 'Asher-asah' means 'which he did'. 'Asher nilcham' means 'and which he fought'. 'Ha-lo-hem' is a rhetorical question meaning 'are they not?'. 'Ke-tuvim' means 'written'. 'Al-sefer' means 'on the book'. 'Divrei ha-yamim' means 'the words of the days' or 'the chronicles'. 'Le-malchei' means 'for the kings of'. 'Yehudah' is Judah.
[1KI.22.47] And the remainder of the dedicated things that remained in the days of Asa, his father, he removed from the land. [§]
v'yeter ha'qodesh asher nish'ar bimei Asa aviv be'er min ha'aretz.
This verse describes the remaining dedicated items that were left during the days of Asa, his father, and how they were removed from the land. 'Yeter' means remainder or excess. 'Ha'qodesh' means the dedicated or holy things. 'Asher' is a relative pronoun meaning 'that' or 'which'. 'Nish'ar' means remained. 'Bimei' means in the days of. 'Aviv' means his father. 'Be'er' means he burned or removed. 'Min' means from. 'Ha'aretz' means the land.
[1KI.22.48] And there is no king standing in Edom, a king. [§]
oo-mel-ek ain beh-eh-dome neet-tsav mel-ek.
This verse states that there is no king standing in Edom. 'Mel' means king. 'Ain' means not or there is no. 'Beh-Edome' means in Edom. 'Neet-tsav' means standing or established. The word 'mel' is repeated for emphasis.
[1KI.22.49] Yehoshaphat made ships of Tarshish to go to Ophir for gold, and did not go, because the ships were broken at Etzion Gever. [§]
Yehoshaphat asar oniyot Tarshish lalekh Ofirah lazahav velo halakh ki-nishberu oniyot be-Etzion Gever.
This verse describes King Yehoshaphat building ships of Tarshish to go to Ophir for gold, but the ships were broken at Etzion Gever and did not go. 'Asar' means 'made' or 'did'. 'Oniyot' is 'ships'. 'Tarshish' is a place name. 'Lalekh' means 'to go'. 'Ofirah' is a place name, Ophir. 'Lazahav' means 'for gold'. 'Velo halakh' means 'and did not go'. 'Ki-nishberu' means 'because they were broken'. 'Be-Etzion Gever' means 'at Etzion Gever'.
[1KI.22.50] Then Achaziah, son of Ahab, said to Jehoshapat, "Let my servants go with your servants in ships." And Jehoshapat refused. [§]
az amar achazyahu ben-achav el-yehoshafat yelchu avaday im-avadecha baaniyot velo avah yehoshafat.
This verse describes a request from Achaziah, son of Ahab, to Jehoshapat. Achaziah asks that his servants go with Jehoshapat's servants in ships. Jehoshapat refuses the request. Each name represents a different aspect of the divine or rulership. 'az' means then. 'amar' means said. 'achazyahu' is a proper name. 'ben' means son. 'achav' is a proper name. 'el' means to, towards. 'yehoshafat' is a proper name. 'yelchu' means they will go. 'avaday' means my servants. 'im' means with. 'avadecha' means your servants. 'baaniyot' means ships. 'velo' means and not. 'avah' means he refused. 'yehoshafat' is a proper name.
[1KI.22.51] And Jehoshaphat lay down with his fathers, and he was buried with his fathers in the city of David, his father. And Jehoram, his son, reigned in his place. [§]
vayishkab y’hoshafat im-avotav vayikaber im-avotav b’ir David aviv vayimlok y’horam b’no tachthatav.
This verse describes the death and burial of King Jehoshaphat, followed by the ascension of his son Jehoram to the throne. "Vayishkab" means "he lay down" (implying death). "Im-avotav" means "with his fathers" (ancestors). "Vayikaber" means "he was buried". "B’ir David" means "in the city of David". "Aviv" means "his father". "Vayimlok" means "he reigned". "B’no" means "his son". "Tachthatav" means "in his place".
[1KI.22.52] Achaz-yahu, son of Achav, reigned over Israel in Samaria in the seventeenth year of Yehoshafat, king of Judah, and he reigned over Israel for two years. [§]
Achaz-yahu ben-Achav malach al-Yisrael be-Shomron bishnat sheva esreh liyhoshafat melech Yehudah vayimloch al-Yisrael shnatayim.
This verse states that Achaz-yahu, son of Achav, reigned over Israel in Samaria in the seventeenth year of Yehoshafat, king of Judah, and he reigned over Israel for two years.
[1KI.22.53] And he did evil in the eyes of Yahveh, and he walked in the way of his father and in the way of his mother, and in the way of Yarav'am son of Nevat, who caused Israel to sin. [§]
Va-ya-as ha-ra b'ei-nei Yahveh; va-ye-lech b'derech aviv u-v'derech immo u-v'derech Yarav'am ben-Nevat asher he-chita et-Yisrael.
This verse describes someone doing evil in the eyes of Yahveh, and following the ways of their parents and Yarav'am ben-Nevat, who caused Israel to sin.
[1KI.22.54] And he served the Baal and prostrated himself to him, and he angered Yahveh, the God of Israel, as all that his father had done. [§]
Va-ya-avod et-ha-ba-al va-yish-ta-chav-eh lo, va-ya-k'eis et-ye-ho-vah elo-hei yis-rae-el k'chol a-sher-a-sah a-veev.
This verse describes someone worshiping Baal, which angered Yahveh, the God of Israel, as his father had done before him. 'Va-ya-avod' means 'and he served'. 'Et' is a grammatical particle. 'Ha-ba-al' is 'the Baal'. 'Va-yish-ta-chav-eh' means 'and he prostrated himself'. 'Lo' means 'to him'. 'Va-ya-k'eis' means 'and he angered'. 'Et' is a grammatical particle. 'Ye-ho-vah' is Yahveh. 'Elo-hei' means 'God of'. 'Yis-rae-el' is Israel. 'K'chol' means 'as all'. 'A-sher' means 'that'. 'A-sah' means 'he did'. 'A-veev' means 'his father'.