2CH (Second Chronicles)
2CH.1 • 2CH.2 • 2CH.3 • 2CH.4 • 2CH.5 • 2CH.6 • 2CH.7 • 2CH.8 • 2CH.9 • 2CH.10 • 2CH.11 • 2CH.12 • 2CH.13 • 2CH.14 • 2CH.15 • 2CH.16 • 2CH.17 • 2CH.18 • 2CH.19 • 2CH.20 • 2CH.21 • 2CH.22 • 2CH.23 • 2CH.24 • 2CH.25 • 2CH.26 • 2CH.27 • 2CH.28 • 2CH.29 • 2CH.30 • 2CH.31 • 2CH.32 • 2CH.33 • 2CH.34 • 2CH.35 • 2CH.36
2CH.1
[2CH.1.1] And Solomon, son of David, strengthened himself over his kingdom, and Yahveh, his Gods, were with him, and they made him great. [§]
vayitchazek shlomo ben-david al-malchuto vayeveh elohayav imo vayagdelehhu lemaalah
This verse describes Solomon, son of David, strengthening his kingdom, and Yahveh, his Gods, being with him, and making him great. Note the plural 'Gods' here, reflecting the 'Elohim' term used. 'Vayitchazek' means 'and strengthened', 'ben' means 'son', 'al' means 'over/upon', 'malchuto' means 'his kingdom', 'vayeveh' is 'and Yahveh', 'elohayav' means 'his Gods', 'imo' means 'with him', 'vayagdelehhu' means 'and made him great', and 'lemaalah' means 'upward/to greatness'.
[2CH.1.2] And Solomon said to all Israel, to the leaders of the thousands and hundreds, and to the judges, and to every leader, to all Israel, heads of the fathers. [§]
Va-yo-mer shlo-mo le-kol yis-ra-el le-sa-rei ha-a-la-fim ve-ha-me-ot ve-la-shof-tim u-le-kol na-si le-kol yis-ra-el ro-shei ha-a-vot.
This verse begins with 'Va-yo-mer', meaning 'and he said'. 'Shlomo' is Solomon. 'Le-kol yis-ra-el' means 'to all Israel'. 'Le-sarei ha-a-lafim ve-ha-me-ot' means 'to the leaders of the thousands and hundreds'. 'Ve-la-shof-tim' means 'and to the judges'. 'U-le-kol nasi' means 'and to every leader'. 'Le-kol yis-ra-el' is repeated. 'Roshei ha-avot' means 'heads of the fathers'.
[2CH.1.3] And Solomon and all the assembly with him went to the high place which is in Gibeon, for there was the tent of meeting of the Gods which Moses, the servant of Yahveh, had made in the wilderness. [§]
vayelchu shlomoh vechol-hakahal imo labamah asher begibon ki-sham hayah ohel moed haElohim asher asa mosheh eved-Yahveh bamidbar
This verse describes Solomon and all the assembly going to the high place at Gibeon because that is where the tent of meeting of the Gods was, which Moses, the servant of Yahveh, had made in the wilderness.
[2CH.1.4] But David brought up the Ark of the Gods from Kiryat Yearim, while he was preparing for himself David, for he had prepared a tent for it in Jerusalem. [§]
Aval aron haElohim he'elah David mikiryat Yearim bahechin lo David ki nata lo ohel biYerushalayim.
This verse describes David bringing the Ark of the Gods from Kiryat Yearim and preparing a tent for it in Jerusalem. 'Aron' means 'ark', 'haElohim' means 'the Gods', 'he'elah' means 'he brought up', 'David' is the proper name David, 'mikiryat Yearim' means 'from Kiryat Yearim', 'bahechin lo David' means 'in preparing for him David', 'ki' means 'for', 'nata' means 'he inclined/prepared', 'ohel' means 'tent', 'Yerushalayim' is the city Jerusalem.
[2CH.1.5] And the altar of bronze, which Bezalel son of Uri son of Hur made, he placed before the tabernacle of Yahveh, and Solomon and the assembly inquired about it. [§]
oomizbach hanachoshet asher asa betzalel ben-uri ben-chur sam lifnei mishkan yevaveh vayidresheu shlomo vehakahal.
This verse describes the altar of bronze that Bezalel, the son of Uri, the son of Hur, made and placed before the tabernacle of Yahveh. Solomon and the assembly inquired about it.
[2CH.1.6] And Solomon went up there upon the bronze altar before Yahveh, which was for the tent of meeting, and he offered upon it burnt offerings, one thousand. [§]
Va'ya'al shlomo sham al mizbach hanechoshet lifnei Yahveh asher le'ohel mo'ed va'ya'al alav olot elef.
This verse describes Solomon offering sacrifices on the altar of bronze before Yahveh, specifically in front of the tent of meeting. It details that he offered one thousand burnt offerings.
[2CH.1.7] In that night, the Gods appeared to Solomon and said to him, "Ask what I should give you." [§]
balayla hahu nir'a Elohim lishlomoh vayomer lo sh'al mah eten-lach.
This verse describes a night when the Gods appeared to Solomon and asked him what gift they should give him. 'Balayla' means 'in the night.' 'Hahu' means 'that.' 'Nir'a' means 'was seen' or 'appeared.' 'Elohim' is plural and means 'the Gods.' 'Lishlomoh' means 'to Solomon.' 'Vayomer' means 'and he said.' 'Lo' means 'to him.' 'Sh'al' means 'ask.' 'Mah' means 'what.' 'Eten-lach' means 'I will give you.'
[2CH.1.8] And Solomon said to the Gods, "You have shown great lovingkindness to my father David, and you have made me king in his place." [§]
Va-yo-mer shlo-mo le-elo-him at-ta a-see-ta im-da-vid a-vee che-sed ga-dol ve-him-lach-ta-nee tach-tav.
This verse is from 1 Kings 2:6. 'Shlomo' is Solomon. 'Elohim' is 'the Gods'. 'Atah' means 'you'. 'Asita' means 'you did'. 'Im-David' is 'with David'. 'Avi' means 'my father'. 'Chesed' means 'lovingkindness'. 'Gadol' means 'great'. 'Ve-himlachtani' means 'and you have made me king'. 'Tachtav' means 'instead of him'. The verse is Solomon speaking to the Gods.
[2CH.1.9] Now Yahveh, the Gods, may your word be confirmed with David my father, because you have made me king over a great people like the dust of the earth. [§]
Atah Yahveh Elohim ye'amen devar'cha im David abi ki atah himlachtani al am rav kaafar ha'aretz.
This verse speaks of a promise made to David. 'Atah' means 'now'. 'Yahveh' is the proper name of God. 'Elohim' refers to the Gods. 'Ye'amen' means 'may it be confirmed' or 'may it be true'. 'Devar'cha' is 'your word'. 'Im David' means 'with David'. 'Abi' means 'my father'. 'Ki' means 'for' or 'because'. 'Atah' again means 'you'. 'Himlachtani' means 'you have made me king'. 'Al am rav' means 'over a great people'. 'Kaafar ha'aretz' means 'like the dust of the earth'.
[2CH.1.10] Now, give me wisdom and understanding, and allow me to go before this people, and I will judge them, for who will judge your people, this great people? [§]
atah hakmah u-madah ten-li ve-etzah liphnei ha-am ha-zeh ve-avoh ki-mi yishpot et-amcha ha-zeh ha-gadol.
This verse is a request for wisdom and understanding to be given so that the speaker may go before the people and judge them. It questions who will judge this great people.
[2CH.1.11] And the Gods said to Solomon, "Because this was with your heart, and you did not ask for wealth, possessions, honor, or the lives of your enemies, and also you did not ask for many days, but you asked for wisdom and knowledge, to judge my people, whom I have made you king over." [§]
Va-yo-mer Elohim lishlomo ya'an asher hayta zot im levavecha v'lo sh'alta osher nechasim v'chavod v'et nefesh sonecha v'gam yamim rabim lo sha'alta vatishal lecha chokhma u-mada asher tishpot et ami asher himlachticha alav.
This verse recounts God's response to Solomon after Solomon asked for wisdom. 'Elohim' refers to the Gods (plural). The verse details what Solomon *did not* ask for – wealth, possessions, honor, the lives of his enemies, or a long life – and what he *did* ask for – wisdom and knowledge to govern God’s people, whom God had made him king over.
[2CH.1.12] Wisdom and knowledge are given to you, and wealth and property and honor I will give to you, such as was not to kings who were before you, and after you there will not be such. [§]
Hachkmah vehamadah natun lach veosher unchasim vecavod eten lach asher lo hayah ken lamelachim asher lifanecha veacharicha lo yihyeh ken.
This verse speaks of gifts being given to someone. 'Hachkmah' refers to wisdom. 'Hamadah' refers to knowledge. 'Osher' refers to wealth. 'Nchasim' refers to property. 'Cavod' refers to honor. The verse states these gifts are being given, and that no kings before or after will have possessed such gifts.
[2CH.1.13] And Solomon came to the high place which is in Gibeon, Jerusalem, before the tent of meeting, and he reigned over Israel. [§]
va-yo-vo shlomo la-bamah asher be-givon yerushalaim milifnei ohel moed va-yimloch al-yisrael.
This verse describes Solomon going to the high place at Gibeon, Jerusalem, before the tent of meeting, and then becoming king over Israel. Each word is translated literally as follows:
* וַיָּבֹ֨א (va-yo-vo) - and he came
* שְׁלֹמֹ֜ה (shlomo) - Solomon
* לַבָּמָ֤ה (la-bamah) - to the high place
* אֲשֶׁר־בְּגִבְעוֹן֙ (asher be-givon) - which is in Gibeon
* יְר֣וּשָׁלִַ֔ם (yerushalaim) - Jerusalem
* מִלִּפְנֵ֖י (milifnei) - before
* אֹ֣הֶל (ohel) - tent
* מוֹעֵ֑ד (moed) - meeting
* וַיִּמְלֹ֖ךְ (va-yimloch) - and he reigned
* עַל־יִשְׂרָאֵֽל׃ (al-yisrael) - over Israel
[2CH.1.14] And Solomon gathered chariots and horsemen, and there were to 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'esof shlomo rechev u'farashim, va'yehi-lo elef ve'arba-meot rechev ushneyim-asar elef parashim, va'yanich'em be'arei ha'rechev ve'im-ha'melech birushalayim.
This verse describes Solomon gathering chariots and horsemen. 'Va'esof' means 'and gathered'. 'Shlomo' is Solomon. 'Rechev' means chariot. 'U'farashim' means 'and horsemen'. 'Va'yehi-lo' means 'and there were to him' or 'and he had'. 'Elef' means thousand. 'Arba-meot' means four hundred. 'Ushneyim-asar' means twelve. 'Parashim' is horsemen. 'Va'yanich'em' means 'and he stationed them'. 'Be'arei ha'rechev' means 'in the cities of the chariots'. 'Ve'im-ha'melech birushalayim' means 'and with the king in Jerusalem'.
[2CH.1.15] And the king gave the silver and the gold in Jerusalem as stones, and the cedar trees he gave as the shikmim trees which are in the lowlands in abundance. [§]
va-yit-ten ha-me-lech et-ha-kes-ef ve-et-ha-za-hav bi-ru-sha-lim 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 a king giving silver and gold in Jerusalem as stones, and cedar wood as the shikmim trees of the lowlands in abundance. 'Va-yit-ten' means 'and the king gave'. 'Ha-me-lech' means 'the king'. 'Et' is a grammatical marker. 'Ha-kes-ef' is 'the silver'. 'Ve-et-ha-za-hav' is 'and the gold'. 'Bi-ru-sha-lim' is 'in Jerusalem'. 'Ka-a-va-nim' is 'as stones'. 'Ve-et ha-a-ra-zim' is 'and the cedar trees'. 'Na-tan' means 'gave'. 'Ka-shik-mim' is 'as shikmim trees'. 'A-sher ba-shfe-lah' is 'which are in the lowlands'. 'La-rov' means 'in abundance'.
[2CH.1.16] And the finding of the horses which belong to Solomon was from Egypt, and the gathering of the merchants of the king, from the gathering they will take at a price. [§]
oo-mo-tsah hah-soo-seem ah-sher lee-shlo-moh mee-mitz-raim oo-mee-kveh soh-har-ay hah-meh-lech mee-kveh yee-khah-voo bee-meh-heer.
This verse details the source of Solomon’s horses and the traders who obtained them. ‘mo-tsah’ means ‘out of’ or ‘from.’ ‘soo-seem’ is ‘horses.’ ‘ah-sher’ means ‘that’ or ‘which.’ ‘lee-shlo-moh’ means ‘belonging to Solomon.’ ‘mitz-raim’ is ‘Egypt.’ ‘mee-kveh’ means ‘from the gathering place’ and here refers to traders or a trading place. ‘soh-har-ay’ means ‘merchants.’ ‘ha-meh-lech’ means ‘of the king.’ ‘yee-khah-voo’ means ‘they will take.’ ‘bee-meh-heer’ means ‘at a price.’
[2CH.1.17] And they went and took from Egypt chariots at six hundred shekels of silver, and horses at one hundred and fifty. And so with all the kings of the Hittites and the kings of Aram, they took by their hand. [§]
va-ya'alu va-yotziu mi-mitzrayim merkavah be-shesh me'ot kesef ve-sus ba-chamishim u-me'ah ve-chen le-chol-malchei ha-chititim u-malchei a-ram be-yadam yotziu.
This verse describes the manner in which chariots and horses were taken from Egypt, and also from the kings of the Hittites and Aram. 'Va-ya'alu' means 'and they went up/took'. 'Va-yotziu' means 'and they took out'. 'Mitzrayim' is Egypt. 'Merkavah' is chariot. 'Kesef' is silver. 'Sus' is horse. 'Ba-chamishim u-me'ah' is 'in fifty and one hundred', meaning one-hundred-and-fifty. 'Le-chol' means 'to all'. 'Malchei' means 'kings of'. 'Ha-chititim' are the Hittites. 'A-ram' is Aram. 'Be-yadam' means 'by their hand', meaning they took them. The verse describes a standardized taking of resources, likely as tribute or plunder.
[2CH.1.18] And Solomon said he would build a house for the name of Yahveh and a house for his kingdom. [§]
Va-yo-mer shlo-mo liv-not bayit le-shem Yahveh u-bayit le-mal-chu-to.
This verse describes Solomon saying he will build a house for the name of Yahveh and a house for his kingdom. 'Va-yo-mer' means 'and he said'. 'Shlomo' is Solomon. 'Livnot' means 'to build'. 'Bayit' means 'house'. 'Le-shem' means 'for the name of'. 'Yahveh' is the proper name of God. 'U' means 'and'. 'Le-malchuto' means 'for his kingdom'.
2CH.2
[2CH.2.1] And Solomon numbered seventy thousand men as carriers and eighty thousand men as stonecutters in the mountain, and supervisors over them, three thousand and six hundred. [§]
Va-yis-for shlo-mo shiv-eem alef ish sa-val u-shmo-neem alef ish kho-tsev ba-har u-menatz-chim a-lei-hem shlo-shet a-laf vesh-esh me-ot.
This verse describes the workforce Solomon assembled for building the Temple. It details the number of laborers (carriers and stonecutters) and the supervisors overseeing them. 'Shlomo' is Solomon, 'elef' is thousand, 'ish' is man, 'saval' is carrier/laborer, 'chotsev' is stonecutter, 'ba-har' is in the mountain, 'menatzchim' are supervisors, 'aleihem' means 'over them', and 'meot' means 'hundreds'.
[2CH.2.2] And Solomon sent to Hiram, king of Tyre, saying, "As you did with David, my father, and sent to him cedar trees to build for him a house in which to dwell... [§]
va-yish-lah shlo-moh el-chu-ram me-lech-tzor le-e-mor ka-a-sher a-sit-ta im-da-vid a-vee va-tish-lach-lo a-ra-zim liv-not-lo ba-yeet la-shev-vet bo
This verse describes Solomon sending a message to Hiram, king of Tyre. He reminds Hiram of the kindness shown to his father, David, specifically sending cedar wood for David to build a house in which to dwell.
[2CH.2.3] Behold, I am building a house for the name of Yahveh, my God, to consecrate it to Him, to offer before Him fragrant spices, and a continual arrangement, and burnt offerings in the morning and in the evening, on the Sabbaths, at the new moons, and on the appointed feasts of Yahveh, my God, forever for Israel. [§]
heen-neh ah-nee bo-neh-vah-yeet le-shem Yahveh Elohay le-hak-deesh lo le-hak-teer le-fanav ketoret-samim u-ma-arechet tamid ve-olot la-boker ve-la-erev la-shabbatot ve-le-chodashim u-le-moadei Yahveh Eloheinu le-olam zot al-yisrael.
This verse describes the building of a house (temple) for the name of Yahveh, the God, to consecrate it to Him. It details the ongoing offerings and sacrifices to be made before Him: fragrant spices, a regular arrangement (of the table), and burnt offerings in the morning and evening, on Sabbaths, at new moons, and on the appointed feasts of Yahveh, the God, forever for Israel.
[2CH.2.4] And the house that I am building is great, for great are the Gods our than all the Gods. [§]
ve-ha-bayit asher ani boneh gadol ki gadol Eloheinu mikol haElohim.
This verse describes the building of a house, and states that the reason for its grandeur is because of the greatness of ‘Eloheinu’ compared to all other ‘Elohim’. ‘ve’ means ‘and’. ‘ha’ is the definite article ‘the’. ‘bayit’ means ‘house’. ‘asher’ means ‘that’ or ‘which’. ‘ani’ means ‘I’. ‘boneh’ means ‘building’. ‘gadol’ means ‘great’ or ‘large’. ‘ki’ means ‘for’ or ‘because’. ‘mikol’ means ‘from all’ or ‘than all’. ‘Eloheinu’ is a first-person possessive form of ‘Elohim’. ‘haElohim’ is ‘the Gods’.
[2CH.2.5] And who has the strength to build a house for the Gods, because the heavens and the heavens of heavens cannot contain Him? And who am I that I should build a house for the Gods, if not to offer sacrifices before Him? [§]
oo-mee ya-atzar-koh-ahch liv-noht-loh bah-yeet kee ha-shah-mah-yeem oo-shmeh-ee ha-shah-mah-yeem loh yeh-chal-keh-loo-hoo oo-mee ah-nee ah-sher ehv-neh-loo bah-yeet kee eem-leh-hahk-teer leh-fah-nahv.
This verse asks who has the strength to build a house for God, since heaven and the heavens of heavens cannot contain Him. The speaker then asks who they are to build such a house, stating they can only offer sacrifices before Him. "Yaatzar" means to form or have strength. "Benoht" is to build, and refers to a house. "Yechal-keh-loo-hoo" means to contain or hold him. "Hakteer" means to offer incense or sacrifice.
[2CH.2.6] And now send to me a skilled artisan to work with gold and silver and copper and iron and purple dye and crimson dye and blue dye, and someone knowing how to engrave intricate designs, with the wise people who are with me in Judah and in Jerusalem, whom David my father prepared. [§]
ve'atah sh'lach-li ish-chakam la'asot ba'zahav ubakhesef uvan'choshet ubabarzel uva'argavan vecharmil utchelet veyodea lifateach pituchim im-hachamim asher imi biYehudah uviYerushalayim asher hechin David avi.
This verse is a request for skilled artisans. 've'atah' means 'and now'. 'sh'lach-li' means 'send to me'. 'ish-chakam' means 'a wise man/skilled artisan'. The following list details materials: 'zahav' (gold), 'khesef' (silver), 'n'choshet' (copper), 'barzel' (iron), 'argavan' (purple dye), 'charmil' (crimson dye), and 'tchelet' (blue dye). The request is for someone 'yodea lifateach pituchim' – knowing how to engrave/create intricate designs. The artisans are to work alongside existing wise people 'asher imi' – with me – 'biYehudah uviYerushalayim' - in Judah and Jerusalem. These artisans were prepared by 'David avi' – David my father.
[2CH.2.7] And send to me cedar logs, cypress trees, and algum trees from Lebanon, for I have known that your servants know how to cut trees of Lebanon, and behold, my servants are with your servants. [§]
u'sh'lach-lee a'tzei a'razim b'roshim v'algummim mei'halebnon, ki ani yada'ti asher avadeicha yod'im lichrot atzei lebanon v'hinei avadai im-avadeicha.
This verse is a request from Hiram, king of Tyre, to Solomon for cedar logs. Hiram is asking Solomon to send him wood from Lebanon, acknowledging that Solomon's servants are skilled in cutting down cedar trees. The verse establishes a trade relationship based on Solomon’s resources and Hiram’s need for timber.
[2CH.2.8] And to prepare for me wood in abundance, for the house which I am building is great and wondrous. [§]
u-le-ha-chin li et-sim la-rov ki ha-bayit asher ani boneh gadol ve-ha-pleh
This verse details a request for materials for a building project. 'U-le-ha-chin' means 'and to prepare'. 'Li' means 'for me'. 'Et-sim' means 'wood' or 'trees'. 'La-rov' means 'in abundance' or 'a great amount'. 'Ki' means 'because' or 'for'. 'Ha-bayit' means 'the house'. 'Asher' means 'which' or 'that'. 'Ani boneh' means 'I am building'. 'Gadol' means 'great'. 'Ve-ha-pleh' means 'and wondrous'.
[2CH.2.9] And behold, to the woodcutters and to those who cut the trees I have given wheat as strikes to your servants, measures of twenty thousand, and barley, measures of twenty thousand. And wine, measures of twenty thousand, and oil, measures of twenty thousand. [§]
vehinne lachotvim lekortei haetzim natatti chitrim makot laavadaycha korim esrim elef ushorim korim esrim elef vayinbatim esrim elef veshemenbatim esrim elef.
This verse details provisions given to woodcutters and those who cut trees. It lists quantities of wheat, barley, wine, and oil given to 'your servants'. 'Batim' refers to measures, likely referring to containers.
[2CH.2.10] And Hiram, king of Tyre, said in a writing, and he sent it to Solomon: Because Yahveh loves His people, He has given you as king over them. [§]
Va-yo-mer Khuram Melekh-Tsor bikhtav va-yishlach el-Shlomo be-ahavat Yahveh et-ammo netankha aleihem melekh.
This verse describes a written message sent from Hiram, king of Tyre, to Solomon. It states that Yahveh, out of love for His people, has made Solomon their king.
[2CH.2.11] And Hiram said, “Blessed is Yahveh, the Gods of Israel, who has made the heavens and the earth. Blessed is Yahveh who has given to King David a wise son, knowing intelligence and discernment, who will build a house for Yahveh and a house for his kingdom.” [§]
Va-yomer Huram, barukh Yahveh Elohim of Israel, asher asa et-hashamayim ve-et-ha-aretz, asher natan le-David ha-melech ben chakam yodea sechel u-vina, asher yivne-ba-yit la-Yahveh u-bayit le-malchuto.
This verse is spoken by Hiram, king of Tyre, and is a blessing praising Yahveh, the Gods of Israel, for creating the heavens and the earth, and for giving King David a wise son with understanding and discernment, who will build a house for Yahveh and a house for his kingdom.
[2CH.2.12] And now, I have sent a wise man, one who knows understanding, to Huram, my father. [§]
ve'atah shalachti ish-chakam yodea binah lechuram avi.
This verse describes someone sending a wise man with understanding to Huram, their father. 'Ve'atah' means 'and now'. 'Shalachti' means 'I have sent'. 'Ish' means 'man'. 'Chakam' means 'wise'. 'Yodea' means 'knowing' or 'one who knows'. 'Binah' means 'understanding'. 'Lechuram' is a proper noun, 'to Huram'. 'Avi' means 'my father'.
[2CH.2.13] A son of a woman from the daughters of Dan, and his father was a man of Tyre, knows how to work with gold and with silver, with bronze, with iron, with stones and with wood, with purple, with blue dye, with fine linen and with crimson. He is able to open every artwork and to devise every plan that is given to him, with your wise men and the wise men of my Lord David, your father. [§]
ben-ish-ah min-benot Dan ve-aviv ish-tzori yodea la-asot ba-zahav u-vachesef banchoshet babarzel ba-avanim u-ba-etzim ba-argaman batchelet uvabutz uvacherimil u-liftech kol-pitchuch u-lachshov kol-machashavet asher yinaten-lo im-chachmei-cha ve-chachmei adonai David avi-cha.
This verse describes a craftsman, a son of a woman from the tribe of Dan, and his father was a man from Tyre. He is skilled in working with gold, silver, bronze, iron, stones, wood, purple dye, blue dye, fine linen, and crimson. He is able to create any kind of artwork and can devise any plan that is given to him, alongside the wise men and the wise men of my Lord David, your father.
[2CH.2.14] And now, the Hittites and the Shurites, the oil and the wine that my Lord said he will send to his servants. [§]
ve'atah hachittim vehass'orim hashemen vehayayin asher amar adonai yishlach la'avadav.
This verse details a request regarding provisions. 'Ve'atah' means 'and now'. 'Hachittim' and 'hass'orim' refer to the Hittites and Shurites, groups of people who would provide goods. 'Hashemen' means 'the oil', and 'hayayin' means 'the wine'. 'Asher' signifies 'that' or 'which'. 'Amar' means 'said'. 'Adonai' refers to 'my Lord'. 'Yishlach' means 'will send'. 'La'avadav' means 'to his servants'.
[2CH.2.15] And we will cut trees from Lebanon according to all your need, and we will bring them to you on rafts by way of the sea of Jaffa, and you will bring them up to Jerusalem. [§]
va'anachnu nichrot etzim min-haLevanon kchol-tzarchecha uv'vi'em lcha rafsodot al-yam Yapo v'ata ta'aleh otam Yerushalayim.
This verse details an agreement to provide cedar wood from Lebanon for a specific purpose. "Va'anachnu" means "and we". "Nichrot" means "we will cut". "Etzim" means "trees". "Min-haLevanon" means "from Lebanon". "Kchol-tzarchecha" means "according to all your need". "Uv'vi'em lcha" means "and we will bring to you". "Rafsodot" means "rafts". "Al-yam Yapo" means "on the sea of Jaffa". "V'ata" means "and you". "Ta'aleh otam" means "will bring them up". "Yerushalayim" means "Jerusalem".
[2CH.2.16] And Solomon counted all the non-Israelite men who were in the land of Israel, after the counting which his father David had counted, and they found one hundred and fifty thousand, and three thousand, and six hundred. [§]
vayispor shlomo kol-ha'anashim haggerim asher b'eretz yisrael acharei haspar asher sefaram david aviv vayimatzu me'ah vachamishim elef ushlshet alfim veshish me'ot.
This verse describes Solomon counting the non-Israelites who lived in the land of Israel, following a previous count done by his father, David. 'Vayispor' means 'and he counted', 'shlomo' is Solomon, 'kol' means 'all', 'ha'anashim' means 'the men', 'haggerim' means 'foreigners' or 'non-Israelites', 'asher' means 'who' or 'which', 'b'eretz' means 'in the land', 'yisrael' is Israel, 'acharei' means 'after', 'haspar' means 'the counting', 'sefaram' means 'which they counted', 'david' is David, 'aviv' means 'his father', 'vayimatzu' means 'and they found', 'me'ah' means 'hundred', 'vachamishim' means 'and fifty', 'elef' means 'thousand', 'ushlshet' means 'and three', 'alfim' means 'thousands', 'veshish' means 'and six', 'me'ot' means 'hundreds'.
[2CH.2.17] And he made from them seventy thousand bearers and eighty thousand quarrymen in the mountain, and three thousand and six hundred overseers to work the people. [§]
Va'yas mehem shiv'im elef saval ushmonim elef chotzev bahar ushloshet alafim veshesh me'ot menatzchim leha'avid et ha'am.
This verse describes the workforce organized by Solomon for his building projects. 'Va'yas' means 'and he made'. 'Mehem' means 'from them'. 'Shiv'im elef' is 'seventy thousand'. 'Saval' means 'bearers' or 'porters'. 'Ushmonim elef' is 'and eighty thousand'. 'Chotzev' means 'hewers' or 'quarrymen'. 'Bahar' means 'in the mountain'. 'Ushloshet alafim' is 'and three thousand'. 'Veshesh me'ot' is 'and six hundred'. 'Menatzchim' means 'overseers'. 'Leha'avid' means 'to work'. 'Et ha'am' means 'the people'.
2CH.3
[2CH.3.1] And Solomon began to build the house of Yahveh in Jerusalem, on Mount Moriah, which had appeared to David, his father, which he had prepared in the place of David, at the threshing floor of Arnan the Jebusite. [§]
Va-yachel shlomo livnot et-beit-Yahveh bi-Yerushalayim be-har ha-Moriyah asher nireh le-David avihu asher hechin bimkom David be-goren Arnan ha-Yebusi.
This verse describes Solomon beginning to build the temple of Yahveh in Jerusalem, on Mount Moriah, which had appeared to David, his father. It specifies that the location was prepared in the place of David, at the threshing floor of Arnan the Jebusite.
[2CH.3.2] And he began to build in the second month, in the second period of that month, in the fourth year of his reign. [§]
va-ya-chel liv-no-t ba-chodesh ha-she-nee ba-she-nee bi-sh-nat ar-ba li-mal-chu-to
This verse describes the commencement of building. 'Va-ya-chel' means 'and he began'. 'Liv-no-t' means 'to build'. 'Ba-chodesh ha-she-nee' is 'in the second month'. 'Ba-she-nee' is 'in the second', indicating the second period within the month. 'Bi-sh-nat ar-ba' is 'in the year four'. 'Li-mal-chu-to' is 'to his reign'. Thus, the verse details when construction began, specifying it was in the second month, specifically the second period of that month, in the fourth year of his reign.
[2CH.3.3] And these are the foundations Solomon laid to build the house of the Gods. The length, in the first measurement, was sixty cubits, and the width was twenty cubits. [§]
ve’eleh husad shlomo livnot et-beit ha’elohim ha’orech amot bamidah harishonah amot shishim verochev amot esrim.
This verse describes the foundation Solomon laid for building the house of the Gods. It states the length in the first measure was sixty cubits, and the width was twenty cubits.
[2CH.3.4] And the chamber which is over the length, over the width of the house, is twenty cubits long, and the height is one hundred and twenty. And he overlaid it on the inside with pure gold. [§]
veha'ulam asher 'al-p'nei ha'orekh 'al-p'nei rokhav-habayit ammot 'eshrim veha-govah me'ah ve'eshrim vayitzaphehu mip'nimah zahav tahor.
This verse describes the dimensions and interior covering of a chamber within a structure. 'Ulam' refers to a chamber or room. The verse specifies its length, width, and height in cubits, and states that the interior was overlaid with pure gold. The structure appears to be a temple or significant building.
[2CH.3.5] And the great house was covered with cedar trees, and they covered it with good gold, and palm trees and chains were raised upon it. [§]
ve’et ha’bayit ha’gadol chiffa etz beroshim vayechaphehu zahav tov vayya’al alav timorim vesharshrot.
This verse describes the covering of a great house with cedar trees and gold, adorned with palm trees and chains. Let's break down the names used:
* There are no explicit names of God in this verse.
* 'etz' simply means 'tree'.
* 'bayit' means 'house'.
* 'zavah' means 'gold'.
[2CH.3.6] And he covered the house with valuable stone for beauty, and the gold was gold of fine linen. [§]
vay-tsaf at-ha-bayit even ye-kar-ah le-tif-ar-et ve-ha-zahav zahav par-vay-im
This verse describes the embellishment of a house. "Vay-tsaf" means 'he covered'. "At-ha-bayit" means 'the house'. "Even ye-kar-ah" means 'valuable stone'. "Le-tif-ar-et" means 'for beauty'. "Ve-ha-zahav" means 'and the gold'. "Zahav" means 'gold'. "Par-vay-im" means 'fine linen'. The verse indicates that the house was covered with valuable stones for beauty, and the gold was gold of fine linen.
[2CH.3.7] And he covered the house, the beams, the thresholds, and its walls and its doors with gold. And he opened cherubim upon the walls. [§]
va-yechaf et-ha-bayit ha-korot ha-sifim ve-kirotav ve-daltotav zahav u-pitach keruvim al-ha-kirot.
This verse describes the covering of a house with gold. "Vayechef" means "and he covered". "Et-ha-bayit" is "the house". "Ha-korot" means "the beams". "Ha-sifim" means "the thresholds". "Ve-kirotav" means "and its walls". "Ve-daltotav" means "and its doors". "Zahav" means "gold". "U-pitach" means "and he opened". "Keruvim" means "cherubim". "Al-ha-kirot" means "upon the walls".
[2CH.3.8] And he made the House of Holiness, the Holies, its length across the width of the House, twenty cubits, and its width, twenty cubits. And he overlaid it with good gold, six hundred talents. [§]
Va-ya-as et-beit-kodeish ha-kodeshim, orkho al-pnei rochav ha-bayit amot esrim ve-rachavo amot esrim va-yechapehu zahav tov le-kichkarim sheish meot.
This verse describes the construction of the Most Holy Place within the Temple. It details the dimensions of the room – twenty cubits long and twenty cubits wide – and specifies that it was overlaid with six hundred talents of good gold. The structure 'beit-kodeish ha-kodeshim' literally means 'house of holiness the holies' - or 'Most Holy Place'. 'Amot' refers to cubits, a unit of measurement. 'Kichkarim' translates to talents, a unit of weight.
[2CH.3.9] And the weight of the nails was fifty shekels of gold, and the pillars were covered with gold. [§]
u-mish-kal le-mis-mer-ot li-sh-ka-lim cham-i-shim za-hav ve-ha-a-li-yot chi-pah za-hav.
This verse details the weight of the nails and the covering of the pillars in gold. "Mishkal" means weight. "Mismerot" means nails. "Shkalim" means shekels (a unit of weight). "Zahav" means gold. "A-li-yot" means pillars. "Chi-pah" means covering.
[2CH.3.10] And he made in the house of holiness, the holies, two cherubim, carved work, and he covered them with gold. [§]
vay-yah-ahs bee-beit-koh-desh hak-koh-dash-eem keh-roo-veem sh’nah-yeem mah-ah-seh tzah-tzah-oo-eem vay-yah-tzah-poo oh-tahm zah-hahb
This verse describes the creation of cherubim in the innermost sanctuary. 'Vay-yah-ahs' means 'and he made'. 'Beit-koh-desh hak-koh-dash-eem' is 'the house of holiness, the holies'. 'Keh-roo-veem' refers to cherubim. 'Sh’nah-yeem' means 'two'. 'Mah-ah-seh tzah-tzah-oo-eem' translates to 'work of engravings' or 'carved work'. 'Vay-yah-tzah-poo' means 'and he covered them'. 'Oh-tahm' means 'them'. 'Zah-hahb' means 'gold'.
[2CH.3.11] And the wings of the cherubim, their length was twenty cubits. One wing was to five cubits, reaching to the wall of the house, and the other wing was five cubits, reaching to the wing of the other cherub. [§]
veknafey hakkeruvim arkam ammot esrim kenaf haechad leammot chamesh magga'at lekir habayit vehakanaf ha'acheret ammot chamesh maggi'a lechnaf hakkeruv ha'acher.
This verse describes the wingspan of the cherubim. 'Knafey' means wings, 'hakkeruvim' means 'the cherubim', 'arkam' means 'their length', 'ammot' means 'cubits' (a unit of measurement). 'Kenaf' means 'wing'. 'Haechad' means 'the one'. 'Leammot chamesh' means 'to cubits five'. 'Magga'at' means 'reaching'. 'Kirchen' means 'wall'. 'Habayit' means 'the house'. 'Ha'acheret' means 'the other'. 'Lechnaf' means 'to the wing'. 'Ha'acher' means 'the other'.
[2CH.3.12] And the wing of one cherub was five cubits, reaching to the wall of the house, and the other wing was five cubits, clinging to the wing of the other cherub. [§]
u’kh’naf ha’k’ruv ha’echad amot chamish magiga l’kir ha’bait v’ha’kanaf ha’acharet amot chamish d’veka lik’naf ha’k’ruv ha’acher.
This verse describes the wingspan of two cherubim (winged beings) within the Temple. ‘Knaf’ means wing. ‘K’ruv’ means cherub. ‘Amot’ is the plural of ‘amah’, meaning cubit (a unit of measurement). ‘Chamish’ means five. ‘Magiga’ means reaching. ‘Kir’ means wall. ‘Bait’ means house. ‘D’veka’ means clinging. ‘Acher’ means other.
[2CH.3.13] The wings of these cherubim are spread twenty cubits, and they stand on their feet with their faces toward the house. [§]
kanfei hakkeruvim ha’eleh porsim ammot esrim vehem omdim al-ragleheim ufeneyhem labayit.
This verse describes the wings of the cherubim. "Kanfei" means wings. "Hakkeruvim" means the cherubim. "Ha’eleh" means these. "Porsim" means spreading or outstretched. "Ammot" means cubits, a unit of measurement. "Esrim" means twenty. "Vehem" means and they. "Omdim" means standing. "Al-ragleheim" means on their feet. "Ufeneyhem" means and their faces. "Labayit" means toward the house.
[2CH.3.14] And he made the curtain blue and purple and crimson and fine linen, and he raised cherubim upon it. [§]
va-ya-as et-ha-pa-ro-chet te-che-let ve-ar-ga-man ve-char-mil u-vootz va-ya-al a-lei-v ke-ru-vim.
This verse describes the making of the curtain for the tabernacle. 'Va-ya-as' means 'and he made'. 'Et-ha-pa-ro-chet' means 'the curtain'. 'Te-che-let' refers to a blue dye. 'Ve-ar-ga-man' means 'and purple'. 'Ve-char-mil' means 'and crimson'. 'U-vootz' means 'and fine linen'. 'Va-ya-al a-lei-v' means 'and he raised upon it'. 'Ke-ru-vim' means cherubim.
[2CH.3.15] And he made two pillars before the house, thirty-five cubits in length, and the capital that was on their heads was five cubits. [§]
va-ya-as lif-nei ha-bayit am-mood-im sh-na-yim am-mot sh-lo-shim ve-cha-mesh o-rech ve-ha-tze-fet a-sher al-ro-sho am-mot cha-mesh.
This verse describes the construction of two pillars in front of the temple. "Va-ya-as" means "and he made". "Lif-nei ha-bayit" means "before the house". "Am-mood-im" means "pillars". "Sh-na-yim" means "two". "Am-mot" means "cubits" (a unit of length). "Sh-lo-shim ve-cha-mesh" means "thirty and five" (thirty-five). "O-rech" means "length". "Ve-ha-tze-fet" means "and the crown". "A-sher al-ro-sho" means "that is on its head". "Am-mot cha-mesh" means "five cubits".
[2CH.3.16] And he made chains in the inner sanctuary, and he put them on the top of the pillars. And he made one hundred pomegranates, and he put them on the chains. [§]
va'yas sharsherot badbir vayiten al rosh ha'amudim vaya'as rimonim mea vayiten basharsherot
This verse describes the creation and placement of chains and pomegranates within the inner sanctuary. 'Va'yas' means 'and he made'. 'Sharsherot' is the plural of 'sharshera', meaning chain. 'Badbir' refers to the inner sanctuary or the Holy of Holies. 'Vayiten' means 'and he put'. 'Al rosh' means 'on the head/top of'. 'Ha'amudim' means 'the pillars'. 'Vaya'as' means 'and he made'. 'Rimonim' means 'pomegranates'. 'Mea' means 'one hundred'. 'Basharsherot' means 'on the chains'.
[2CH.3.17] And he set up the pillars in front of the temple, one on the right and one on the left. And he called the name of the right one Yachin, and the name of the left one Boaz. [§]
va-ya-kem et-ha-am-mu-dim al-penei ha-hei-chal echad mi-yamin ve-echad mei-ha-semol va-yikra shem-ha-yemini yachin ve-shem ha-semali boaz.
This verse describes the setting up of two pillars in front of the temple. 'Va-ya-kem' means 'and he set up'. 'Et-ha-am-mu-dim' refers to 'the pillars'. 'Al-penei ha-hei-chal' means 'in front of the temple'. 'Echad mi-yamin' means 'one on the right'. 'Ve-echad mei-ha-semol' means 'and one on the left'. 'Va-yikra' means 'and he called'. 'Shem-ha-yemini' means 'the name of the right one'. 'Yachin' is the name given to the right pillar. 'Ve-shem ha-semali' means 'and the name of the left one'. 'Boaz' is the name given to the left pillar.
2CH.4
[2CH.4.1] And he made an altar of copper, twenty cubits its length, and twenty cubits its breadth, and ten cubits its height. [§]
va-ya-as mi-zə-vach nə-ḥō-šet ʿeś-rim ʾa-māh ʾar-kō və-ʿeś-rim ʾa-māh rə-ḥav-vō və-ʿeś-er ʾam-mōt qō-mā-tō.
This verse describes the construction of an altar. 'Mizbeach' means altar. 'Nchoshet' refers to copper or bronze. 'Esrim' means twenty and 'amah' is a unit of measurement, roughly a cubit. 'Rachav' is breadth or width, 'qomah' means height, and 'amah' is again the unit of measurement.
[2CH.4.2] And he made the sea, cast solid, ten cubits from lip to lip, circular all around, and five cubits its height, and a line of thirty cubits encompassed it all around. [§]
va-ya-as et-ha-yam moot-zak ess-air ba-amma mish-paht-to el-sif-pahto o-gol sav-iv ve-ha-mesh ba-amma ko-mato ve-kav shlo-shim ba-amma ya-sov oto sav-iv.
This verse describes the making of a large basin, likely for the Temple. 'Yam' means 'sea', but in this context, it refers to a large basin. 'Mootzak' means 'cast' or 'made solid'. 'Ammah' is a unit of measurement, a cubit. The verse specifies the dimensions of this basin: its diameter, height, and circumference.
[2CH.4.3] And the likeness of oxen was under it, surrounding it, surrounding it, encircling it. Ten cubits was the measurement around, surrounding the sea. Two rows of the oxen were cast in solid form. [§]
u-dmoot be-karim ta-chat lo saviv saviv sovvim oto eser ba-amma makifim et-ha-yam saviv shnaim turim ha-bakar ytzukim be-mutzakto
This verse describes a depiction of oxen surrounding something. 'U-dmoot' means 'likeness' or 'form'. 'Be-karim' means 'of oxen'. 'Ta-chat lo' means 'under it'. 'Saviv saviv' is a repetition emphasizing 'around' or 'surrounding'. 'Sovvim oto' means 'surrounding it'. 'Eser ba-amma' means 'ten cubits'. 'Makifim et-ha-yam' means 'surrounding the sea'. 'Shnaim turim ha-bakar' means 'two rows of the oxen'. 'Ytzukim be-mutzakto' means 'cast in solid form'.
[2CH.4.4] They stood upon twelve oxen, three faces toward the north, and three faces toward the south, and three faces toward the west, and three faces toward the east, and the sea was above them, and all their rears were toward the house. [§]
o-mayd al sh-nayim asar ba-kar sh-lo-sha po-nim tsah-fo-nah oo-sh-lo-sha po-nim ya-mah oo-sh-lo-sha po-nim neg-bah oo-sh-lo-sha po-nim miz-rah-ah veh-ha-yam a-lay-hem mil-ma-al-ah veh-kahl a-ho-ray-hem ba-ye-tah
This verse describes a vision of twelve oxen supporting something, with each group of three facing a different direction – north, south, east, and west. It also says that the sea is above them, and that all their rear sides are toward the house.
[2CH.4.5] And his form was swelling, and his lips like the work of a cup's rim, a lily's flower. He holds three thousand houses, and is able to contain them. [§]
ve-aviyo tepach u-sifato kemeaseh sefat kos perach shoshanah machazikbatim shloshet alapim yachil.
This verse describes the appearance of a certain being, likely a divine one. 'Ve-aviyo tepach' suggests a swelling or thickening. 'U-sifato kemeaseh sefat kos' refers to lips crafted like the rim of a cup. 'Perach shoshanah' means 'flower of the lily'. 'Machazikbatim shloshet alapim yachil' indicates holding or containing three thousand houses.
[2CH.4.6] And he made ten basins and placed five on the right and five on the left, for washing in them the work of the burnt offering; with these they would wash their hands. And the sea was for washing for the priests in it. [§]
va-ya-as ki-yo-rim a-sa-ra va-yit-ten cha-mi-sha mi-ya-min va-cha-mi-sha mi-se-mol le-rach-tsa ba-hem et ma-ase ha-ola ya-di-chu bam ve-ha-yam le-rach-tsa la-ko-he-nim bo.
This verse describes the making of ten basins and their placement, as well as the purpose of the sea for the priests. 'kiyorim' means basins, 'ola' means burnt offering, and 'kohenim' means priests. The verse details the ritual washing associated with the burnt offering and the general washing for the priests.
[2CH.4.7] And he made the golden lampstands, ten, according to their design, and he placed them in the sanctuary, five on the right and five on the left. [§]
va-ya-as et-men-o-rot ha-zahav eser ke-mish-pa-tam va-yiten ba-heikal chamesh mi-yamin ve-chamesh mi-smol.
This verse describes the making and placement of the golden lampstands within the sanctuary. "va-ya-as" means "and he made". "et-men-o-rot" means "the lampstands". "ha-zahav" means "of gold". "eser" means "ten". "ke-mish-pa-tam" means "according to their design". "va-yiten" means "and he placed". "ba-heikal" means "in the sanctuary". "chamesh" means "five". "mi-yamin" means "on the right". "ve-chamesh" means "and five". "mi-smol" means "on the left".
[2CH.4.8] And he made ten tables, and he placed five in the sanctuary from the right and five from the left. And he made one hundred golden sprinkling vessels. [§]
vayyas shulchanot asarah vayyanach bahechal chamishah miyamin vachamishah misse’ol vayyas mizraki zahav meah
This verse describes the making of ten tables and placing five on the right side and five on the left within the sanctuary. It also details the making of one hundred golden sprinkling vessels. The words 'vayyas' are forms of the verb 'to make', 'shulchanot' refers to tables, 'asarah' is ten, 'vayyanach' means 'to place', 'bahechal' indicates 'in the sanctuary', 'miyamin' is 'from the right', 'misse’ol' is 'from the left', 'mizraki' means 'sprinkling vessels', 'zahav' is 'gold', and 'meah' is 'one hundred'.
[2CH.4.9] And he made the court of the priests, and the great court. And doors for the court, and their doors were overlaid with bronze. [§]
va-ya-as cho-tser ha-ko-he-nim ve-ha-az-a-ra ha-gdo-la u-dle-tot la-az-a-ra ve-dal-to-tei-hem tzip-pa ne-choshet.
This verse describes the construction of the court of the priests and the great court. It details doors for the courts and their doors being overlaid with bronze. 'Cho-tser' means court or enclosure. 'Ko-he-nim' refers to the priests. 'Az-a-ra' signifies the court or enclosure. 'Gdo-la' means great or large. 'Dle-tot' are doors. 'Tzip-pa' means to overlay or cover. 'Ne-choshet' refers to bronze.
[2CH.4.10] And the sea, God gave from the shoulder of His right, eastward, opposite the south. [§]
ve-et-ha-yam natan mi-ketef ha-yamin kedmah mi-mul negbah
This verse describes God giving the sea a boundary. 'Ve-et' is a conjunction introducing the direct object. 'Ha-yam' means 'the sea'. 'Natan' means 'gave'. 'Mi-ketef' means 'from shoulder'. 'Ha-yamin' means 'the right'. 'Kedmah' means 'eastward' or 'before'. 'Mi-mul' means 'opposite' or 'facing'. 'Negbah' means 'the south'. Therefore, the verse states that God gave the sea from His right shoulder, eastward, opposite the south.
[2CH.4.11] And Hiram made the basins and the bowls and the funnels. Hiram was skilled in casting the work that he did for King Solomon in the house of the Gods. [§]
Va-ya-as Churam et-ha-sir-ot ve-et-ha-ya-im ve-et-ha-miz-ra-kot. Sav-ye-chal Chiram la-as-ot et-ha-mela-cha asher asa la-melech Shlomoh be-beit ha-elo-him.
This verse describes Hiram making various items for Solomon’s temple. ‘Churam’ is a proper name, likely Hiram. ‘Sir-ot’ refers to basins or pots. ‘Ya-im’ refers to bowls. ‘Miz-ra-kot’ refers to funnels or sprinkling vessels. ‘Sav-ye-chal’ suggests alloy or casting. ‘Mela-cha’ means work or craftsmanship. ‘Melech’ means king. ‘Shlomoh’ is Solomon’s name. ‘Beit’ means house, and ‘elo-him’ refers to the Gods.
[2CH.4.12] There were two pillars, and two round masses and two crowns upon the heads of the pillars, two lattices to cover the two round masses, which were upon the heads of the pillars. [§]
am-mood-eem shə-nah-yim və-hag-gool-loht və-hak-koh-tah-roht al-rosh ha-am-mood-eem shə-tah-yim və-has-sə-vah-khoot shə-tah-yim lə-kahs-soht et shə-təy gool-loht hak-koh-tah-roht ah-sher al-rosh ha-am-mood-eem.
This verse describes architectural details, specifically pillars, capitals, and lattice work. 'Am-mood-eem' means pillars. 'Gool-loht' means round masses or globes, here referring to capitals. 'Kotah-roht' means crowns or wreaths, also part of the capitals. 'Sə-vah-khoot' means lattice work or netting. The verse describes two pillars, two capitals, two wreaths upon the heads of the pillars, and two lattices to cover the two capitals which are upon the heads of the pillars.
[2CH.4.13] And the pomegranates, four hundred for the two networks, two rows of pomegranates for the one network, to cover the two crowning knobs which are on the faces of the pillars. [§]
ve'et-ha-rimmonim arba' me'ot lishtei ha-s'vachot sh'nayim turim rimmonim la-s'vacha ha-echat le-kasot et-shtei gulo'ot ha-kotarot asher al-p'nei ha-amudim.
This verse details the pomegranates that adorned the pillars of the temple. 've'et' means 'and'. 'ha-rimmonim' means 'the pomegranates'. 'arba' me'ot' means 'four hundred'. 'lishtei' means 'for the two'. 'ha-s'vachot' means 'the networks/lattices'. 'sh'nayim' means 'two'. 'turim' means 'rows'. 'la-s'vacha' means 'for the network'. 'ha-echat' means 'the one'. 'le-kasot' means 'to cover'. 'et-shtei' means 'the two'. 'ha-kotarot' means 'the crowns/knobs'. 'asher' means 'which'. 'al-p'nei' means 'on the faces of'. 'ha-amudim' means 'the pillars'.
[2CH.4.14] And the carts He made, and the basins He made upon the carts. [§]
ve'et-ham'khonot asa ve'et-hakkiyorot asa al-ham'khonot.
This verse describes the making of certain objects, specifically 'carts' and 'basins', and their relationship to each other. 'Ve'et' is a conjunction meaning 'and'. 'Ham'khonot' refers to 'the carts' or 'the bases'. 'Asa' means 'made'. 'Hakkkiyorot' refers to 'the basins'. 'Al' means 'upon'.
[2CH.4.15] And one sea, and twelve cattle under it. [§]
et-hayam echad ve-et-habakar shneim-asar tachatav.
This verse describes the number of sea monsters and cattle under the earth. 'et' is a particle indicating a definite direct object. 'hayam' means 'the sea.' 'echad' means 'one.' 've' means 'and.' 'habakar' means 'the cattle.' 'shneim-asar' means 'twelve.' 'tachatav' means 'under it'.
[2CH.4.16] And the spouts and the basins and the ladles and all their utensils Huram made for King Solomon for the house of Yahveh, refined bronze. [§]
ve'et-ha-siyot ve'et-ha-ya'im ve'et-ha-mizlagot ve'et-kol-keleheihem asa huram abiv la-melech shlomo le-beit yahveh nechoshet maruq.
This verse describes the work of Huram, a craftsman, who made various bronze items for the temple of Yahveh for King Solomon. 'Siyot' likely refers to bronze piping or spouts. 'Ya'im' refers to basins. 'Mizlagot' are likely ladles or mixing bowls. 'Keleheihem' means 'their utensils'. 'Maruq' refers to refined or hammered bronze.
[2CH.4.17] In the plain of the Jordan, the king poured them out in the fatness of the earth, between Sukkoth and between Zeredathah. [§]
bekikkar hayarden yetsakam hammelech ba'avi ha'adamah bein sukoth ubein tseredathah.
This verse describes a king pouring something out in a specific location. "Bekikkar hayarden" means 'in the plain of the Jordan'. "Yetsakam" is a verb meaning 'he poured them out'. "Hammelech" means 'the king'. "Ba'avi ha'adamah" means 'in the fatness of the earth' or 'in the rich soil'. "Bein sukoth ubein tseredathah" means 'between Sukkoth and between Zeredathah', referring to two locations.
[2CH.4.18] And Solomon made all these utensils in great abundance, because the weight of the bronze was not investigated. [§]
Va-ya-as Shlomo kol-ha-kelim ha-eleh la-rov me-od, ki lo ne-char mish-kal ha-ne-choshet.
This verse describes Solomon making many utensils. "Va-ya-as" means "and he made". "Shlomo" is the name Solomon. "Kol-ha-kelim" means "all the utensils". "Ha-eleh" means "these". "La-rov me-od" means "in great abundance". "Ki" means "because". "Lo ne-char" means "was not investigated" or "was not searched". "Mish-kal" means "weight". "Ha-ne-choshet" means "the bronze". The verse essentially states that Solomon made all these utensils in great abundance, and the weight of the bronze was not calculated because there was so much of it.
[2CH.4.19] And Solomon made all the furnishings that were in the house of the Gods, and the altar of gold, and the tables, and upon them the bread of the presence. [§]
vayyas shlomo et kol hakeilim asher beit haelohim ve'et mizbach hazahav ve'et hashulchanot va'aleihem lechem happanim
This verse describes Solomon making all the furnishings for the temple of the Gods, including the golden altar and the tables upon which the bread of the presence was placed. "Vayyas" means "and he made". "Shlomo" is Solomon. "Et" is a direct object marker. "Kol hakeilim" is all the furnishings/tools. "Asher" means "which" or "that". "Beit haelohim" is the house of the Gods. "Ve'et" is "and". "Mizbach hazahav" is the altar of gold. "Hashulchanot" is the tables. "Va'aleihem" is "and upon them". "Lechem happanim" is the bread of the presence.
[2CH.4.20] And the menorahs and their lamps, to arrange them according to order before the inner sanctuary, pure gold. [§]
ve'et-hammenorot vene'rotehem lev'aram kamishpat lifnei had'vir zahav sagur.
This verse describes the arrangement of the menorahs (lampstands) and their lamps within the Tabernacle or Temple. 've'et' means 'and'. 'hammenorot' means 'the menorahs'. 'vene'rotehem' means 'and their lamps'. 'lev'aram' means 'to arrange them'. 'kamishpat' means 'according to order' or 'as commanded'. 'lifnei had'vir' means 'before the inner sanctuary'. 'zahav sagur' means 'pure gold'.
[2CH.4.21] And the blossoms and the lamps and the portions are gold, they are vessels of gold. [§]
ve-ha-peh-rach ve-ha-neh-rot ve-ha-mel-kah-khayim zahav hu mik-lot zahav
This verse describes items made of gold. "peh-rach" refers to blossoms or flowers, "neh-rot" means lamps, and "mel-kah-khayim" refers to portions or offerings. The repetition of "zahav" (gold) emphasizes the material.
[2CH.4.22] And the sprinkling vessels, and the pitchers, and the basins, and the snuffers were gold, sealed. And the opening of the house, its inner doors were to the holy of holies, and the doors of the house to the temple were gold. [§]
vehammerzamot vehamizrakot vehakapot vehamachtot zahav sagur ufetach habayit delatotav hapnimiyot leqodesh haqdashim vedaltei habayit laheikal zahav.
This verse describes the furnishings of the Temple. It lists various vessels and doors made of gold. 'hammerzamot' refers to sprinkling vessels. 'hamizrakot' refers to pitchers or sprinkling basins. 'hakapot' refers to basins or bowls. 'hamachtot' refers to snuffers or holders for lamps. 'sagur' means closed or sealed. 'delatotav hapnimiyot' describes the inner doors. 'leqodesh haqdashim' refers to the most holy place (Holy of Holies). 'laheikal' refers to the temple or sanctuary.
2CH.5
[2CH.5.1] And all the work was completed that Solomon had made for the house of Yahveh. Then Solomon brought the holy things of David his father, and the silver and the gold and all the vessels, and he placed them in the treasuries of the house of the Gods. [§]
vatishma kol-hamelacha asher-asah shlomo lveit yahveh savayave shlomo et-kdashai david avi'v v'et-hakesef v'et-hazahav v'et-kol-hakelim natan be'otzarot beit ha'elohim.
This verse describes the completion of Solomon’s work on the temple and the placement of the treasures David had accumulated within the temple’s treasuries. ‘Vatishma’ means ‘and was completed.’ ‘Hamellacha’ means ‘the work.’ ‘asher-asah’ means ‘that he made.’ ‘lveit yahveh’ means ‘for the house of Yahveh.’ ‘savayave’ means ‘and brought.’ ‘kdashai david avi’v’ means ‘the holy things of David his father.’ ‘v’et-hakesef v’et-hazahav’ means ‘and the silver and the gold.’ ‘v’et-kol-hakelim’ means ‘and all the vessels’. ‘natan’ means ‘he gave’ or ‘he placed’. ‘be’otzarot’ means ‘in the treasuries’. ‘beit ha’elohim’ means ‘the house of the Gods.’
[2CH.5.2] Then Solomon assembled the elders of Israel and all the heads of the tribes, the chiefs of the fathers' houses of the children of Israel, to Jerusalem, to bring up the ark of the covenant of Yahveh from the city of David, that is Zion. [§]
az yakheil shlomoh et ziknei yisrael ve'et kol rashei hamatot nesi'ei ha'avot livnei yisrael el yerushalayim leha'alot et aron brit-yehveh me'ir david hi tziyon.
This verse describes Solomon gathering the elders of Israel and the heads of the tribes, the chiefs of the fathers' houses, to Jerusalem. The purpose is to bring up the ark of the covenant of Yahveh from the city of David, which is Zion.
[2CH.5.3] And all the people of Israel gathered to the king during the festival, which is the seventh month. [§]
va-yik-kah-loh el-ha-meh-lech kol-ish yis-ra-el be-chag hu ha-choh-desh ha-shev-ee
This verse describes all the people of Israel gathering to the king during the festival, which is the seventh month. Let's break down the names of God/deity present. There are none directly, but 'ha-melech' (the king) may be referencing a divine king. I will translate this as 'the king'.
[2CH.5.4] And all the elders of Israel came, and the Levites lifted the Ark. [§]
va-yo-voo kol zik-nei yis-ra-el va-yis-u ha-le-vee-im et-ha-a-ron
This verse describes the elders of Israel and the Levites carrying the Ark. "Va-yo-voo" means "and they came". "Kol" means "all". "Zik-nei" means "elders of". "Yis-ra-el" is the name Israel. "Va-yis-u" means "and they lifted". "Ha-le-vee-im" are the Levites. "Et" is a particle indicating the direct object. "Ha-a-ron" is the Ark.
[2CH.5.5] And they brought up the Ark, and the Tent of Meeting, and all the holy vessels that were in the Tent. The priests, the Levites, brought them up. [§]
va'yalu et-ha'aron ve'et-ohel mo'ed ve'et-kol-klei ha'kodesh asher ba'ohel he'elu otam ha'kohanim ha'leviyim.
This verse describes the Levite priests carrying up the Ark, the Tent of Meeting, and all the holy vessels that were within the Tent. 'Va'yalu' means 'and they brought up'. 'Et-ha'aron' is 'the Ark'. 'Ve'et-ohel mo'ed' is 'and the Tent of Meeting'. 'Ve'et-kol-klei ha'kodesh' means 'and all the holy vessels'. 'Asher ba'ohel' means 'that were in the Tent'. 'He'elu otam' means 'they brought them up'. 'Ha'kohanim ha'leviyim' means 'the priests, the Levites'.
[2CH.5.6] And King Solomon and all the assembly of Israel who were gathered to him before the Ark offered sacrifices of sheep and cattle, which could not be counted or numbered because of their abundance. [§]
vehammelech shlomo vechol adat yisrael hannoeadim alav lifnei haaron mezabchim tzon ubakar asher lo yisapru velo yimanu merov.
This verse describes King Solomon and all the assembly of Israel offering sacrifices before the Ark. The number of animals sacrificed (sheep and cattle) was so great that it could not be counted or numbered.
[2CH.5.7] 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-ko-hay-neem et-ah-ron be-reet-yeh-vehah el-me-ko-moh el-deh-beer ha-bah-yeet el-ko-desh ha-keh-dah-sheem el-tah-hat kah-neh-fay ha-keh-roo-veem.
This verse describes the priests bringing the Ark of the Covenant to its place, specifically into the inner sanctuary of the house, under the wings of the cherubim. 'Vayaviu' means 'and they brought'. 'Hakohanim' means 'the priests'. 'Et-aron' means 'the ark'. 'Brit-Yahveh' means 'the covenant of Yahveh'. 'El-mekomo' means 'to its place'. 'El-devir habayit' means 'to the inner sanctuary of the house'. 'El-kodesh hakdashim' means 'to the most holy place'. 'El-tahat kanfei hacheruvim' means 'under the wings of the cherubim'.
[2CH.5.8] And the cherubim were spreading wings over the place of the Ark, and the cherubim covered over the Ark and over its cover from above. [§]
vayihyu hakkeruvim porsim knafayim al-mekom haaron vayekassu hakkeruvim al-haaron veal-badav milma'ela
This verse describes the cherubim (winged beings) with outstretched wings over the Ark. 'Vayihyu' indicates 'and they were'. 'Hakkeruvim' means 'the cherubim'. 'Porsim knafayim' means 'spreading wings'. 'Al-mekom haaron' means 'over the place of the Ark'. 'Vayekassu' means 'and they covered'. 'Veal-badav milma'ela' means 'and over its cover from above'.
[2CH.5.9] And the cherubim extended their wings, and the heads of the cherubim were seen from above the Ark, facing the inner sanctuary, and they were not seen outside. And they are there still, until this day. [§]
vayarikhu habaddim vayeru re'shei habaddim min haaron al p'nei had'vir velo yera'u hahutzah vay'hi sham ad hayom hazeh.
This verse describes the cherubim (baddim) on the Ark of the Covenant. 'Vayarikhu' means 'they extended'. 'Habaddim' means 'the cherubim'. 'Vayeru' means 'were seen'. 'Re'shei habaddim' means 'the heads of the cherubim'. 'Min haaron' means 'from the Ark'. 'Al p'nei had'vir' means 'on the face of the inner sanctuary'. 'Velo yera'u hahutzah' means 'and they were not seen outside'. 'Vay'hi sham' means 'and it was there'. 'Ad hayom hazeh' means 'until this day'.
[2CH.5.10] There was nothing in the Ark except the two tablets which Moses placed there, the ones that Yahveh made a covenant with the people of Israel when they departed from Egypt. [§]
Ein baaron rak shnei haluchot asher natan Moshe bechorev asher karat Yahveh im bnei Yisrael betzeatam mimitzrayim.
This verse describes the contents of the Ark. It states that there were only the two tablets that Moses placed within it, which Yahveh made a covenant with the people of Israel when they left Egypt.
[2CH.5.11] And it happened when the priests exited the holy place, that all the priests who were present had become holy. There was no need to maintain divisions. [§]
va-yhi be-tse'at ha-kohenim min-ha-kodesh ki kol-ha-kohenim ha-nimtse'im hitkadashu ein lishmor le-machlakot
This verse describes a situation following the priests' exit from the holy place. It states that all the priests present had become consecrated, and there was no need to maintain divisions or schedules, likely referring to ritual duties.
[2CH.5.12] And the Levites, the singers, for all, for Asaph, for Heman, for Yedutun, and for their sons and their brothers, were clothed in fine linen, with cymbals, and with harps, and with lyres, standing east of the altar, and with them were priests, one hundred and twenty trumpeters with trumpets. [§]
vehaLeviyim hamshorrim lekhulam leAsaf leHeyman liYedutun ulibnehem ula'akheyhem melubashim butz bimtziltayim uvinvalim ukinorot omdim mizrach lamizbeakh ve'imahm kohanim lemeah ve'esrim machatzrerim bachatzotzrot
This verse describes the Levites who were singers, their instruments, their positions, and their numbers in relation to the altar. 'Leviyim' refers to the Levites, a priestly tribe. 'Hamshorrim' means 'the singers'. 'Butz' refers to fine linen. 'Mitziltayim' are cymbals. 'Vinvalim' are harps. 'Ukinorot' are lyres. 'Lamizbeakh' means 'to the altar'. 'Kohanim' are priests. 'Machatzrerim' means 'trumpeters'. 'Bachatzotzrot' means 'with trumpets'. The verse details a specific arrangement for worship.
[2CH.5.13] And it came to pass as one for the trumpeters and for the singers to make heard one sound to praise and to give thanks to Yahveh, and like mountains was the sound from the trumpets and the cymbals and the instruments of song, and in praising Yahveh for He is good, for His loving kindness is forever. And the house was filled with a cloud, the house of Yahveh. [§]
vayhi ke'echad lamachatzrim ulamshorerim lehashmiya kol echad lehalel ulehodot layahveh ucheharim kol bachatzotrot ubimtziltayim ubichelei hashir ubehalel layahveh ki tov ki leolam chasdo vehabayit male anan beit yahveh.
This verse describes a unified and powerful worship experience. The trumpeters and singers combine their voices into one sound to praise and give thanks to Yahveh. The sound is described as being like mountains, arising from the trumpets, cymbals, and other musical instruments. The praise is offered because Yahveh is good and His loving kindness endures forever. The Temple, the house of Yahveh, is filled with a cloud.
[2CH.5.14] And the priests could not stand to serve because of the cloud, for the glory of Yahveh filled the house of the Gods. [§]
v'lo yakhluh hakohanim la'amod l'shareit mip'nei ha'anan ki'maleh k'vod-Yahveh et-beit ha'elohim.
This verse describes the priests being unable to continue their service because the glory of Yahveh filled the temple. 'V'lo yakhluh' means 'and they could not'. 'Hakohanim' is 'the priests'. 'La'amod l'shareit' means 'to stand to serve'. 'Mip'nei ha'anan' means 'because of the cloud'. 'Ki'maleh' means 'because it was full'. 'K'vod-Yahveh' is 'the glory of Yahveh'. 'Et-beit ha'elohim' means 'the house of the Gods'.
2CH.6
[2CH.6.1] Then Solomon said, "Yahveh has said to dwell in the mist." [§]
Az amar shlomo, Yahveh amar lishkon ba’arafel.
This verse describes Solomon speaking and relaying a statement from Yahveh. ‘Az’ means ‘then’ or ‘so’. ‘Amar’ means ‘said’. ‘Shlomo’ is the name Solomon. ‘Lishkon’ means ‘to dwell’ or ‘to reside’. ‘Ba’arafel’ means ‘in the mist’ or ‘in the darkness.’
[2CH.6.2] And I have built a house of Zebul for you, and a place for your dwelling forever. [§]
va-ani baniti beit-zebul lach u-makon le-shibtechah olamim
This verse consists of several components. 'Va-ani' means 'and I'. 'Baniti' means 'I have built'. 'Beit-zebul' literally translates to 'house of Zebul'. 'Lach' means 'for you'. 'U-makon' means 'and a place'. 'Le-shibtechah' means 'for your dwelling'. 'Olamim' means 'forever'. The verse describes a construction made for someone’s perpetual residence.
[2CH.6.3] And 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-chol-ke-hal Yis-ra-el o-med.
This verse describes the king turning his face and blessing the entire assembly of Israel, and the entire assembly of Israel standing.
[2CH.6.4] And he said, "Blessed is Yahveh, the Gods of Israel, who spoke with His mouth through David, my father, and filled with power using His hands to say." [§]
vayomer baruch Yahveh Elohim yisrael asher diber befeo et david avi uveyadav mile leemor
This verse begins with 'vayomer' which means 'and he said'. 'Baruch' means 'blessed'. 'Yahveh' is the proper name of God. 'Elohim' refers to 'the Gods'. 'Yisrael' is 'Israel'. 'Asher' means 'who' or 'which'. 'Diber' means 'spoke'. 'Befeo' means 'with His mouth'. 'Et' is a grammatical particle. 'David' is the name David. 'Avi' means 'my father'. 'Uveyadav' means 'and with His hands'. 'Mile' means 'to fill'. 'Leemor' means 'to say'. The verse describes a blessing upon Yahveh, the Gods of Israel, who spoke through the mouth of David, my father, and filled with power using His hands.
[2CH.6.5] From the day that I brought out my people from the land of Egypt, I have not selected a city from all the tribes of Israel to build a house for my name to be there, and I have not selected a man to be a leader over my people Israel. [§]
Min-hayom asher hotzeiti et-ami me-eretz mitzrayim, lo-bacharti be-ir mikol shivtei yisrael livnot bayit lihiyot shmi sham, ve-lo bacharti be-ish lihiyot nagid al-ami yisrael.
This verse describes a decision made by Yahveh regarding the location for a house to bear his name, and the person to lead his people, Israel. It states that Yahveh did not choose a city from all the tribes of Israel to build a house for his name, nor did he choose a man to be a leader over his people, Israel.
[2CH.6.6] And I, Yahveh, chose Jerusalem to be the place of my name there, and I chose David to be over my people Israel. [§]
va'evchar biYerushalayim lihiyot shmi sham va'evchar bDavid lihiyot al-ammi Yisrael.
This verse describes a choice made by Yahveh. First, Yahveh chose Jerusalem as the place where his name would be. Second, Yahveh chose David to be over his people, Israel. The verbs 'evchar' means 'I chose'. 'Yerushalayim' is the name of the city, Jerusalem. 'shmi' means 'my name'. 'sham' means 'there'. 'David' is the name of the person, David. 'al-ammi' means 'over my people'. 'Yisrael' is the name of the people, Israel.
[2CH.6.7] And it was with the heart of David his father to build a house for the name of Yahveh, the God of Israel. [§]
Va-yhee im-lev-dav-eed a-vee liv-noh bah-yeet le-shem Yahveh Elohey Yis-ra-el.
This verse describes the intention of David’s heart. ‘Va-yhee’ means ‘and it happened’ or ‘and it was.’ ‘Im-lev’ signifies ‘with the heart.’ ‘Dav-eed’ is David. ‘A-vee’ means ‘his father’ but is used here to indicate intention or desire. ‘Liv-noh’ means ‘to build.’ ‘Bah-yeet’ is ‘a house.’ ‘Le-shem’ means ‘for the name of.’ ‘Yahveh’ is the proper name of God. ‘Elohey’ is ‘God of.’ ‘Yis-ra-el’ is Israel.
[2CH.6.8] And Yahveh said to David, "Because it was with your heart to build a house for my name, you have done well, because it was with your heart." [§]
vayomer Yahveh el-David avi ya'an asher hayah im-levav'cha livnot bayit lishmi hetevota ki hayah im-levav'cha.
This verse recounts Yahveh speaking to David. It states that because David had it in his heart to build a house for Yahveh’s name, he had done well, because it was in his heart. The phrase 'el-David' means 'to David'. 'Ya'an asher' means 'because that'. 'Im-levav'cha' means 'with your heart'. 'Lishmi' means 'for my name'. 'Hetevota' means 'you have done well'.
[2CH.6.9] Only you will not build the house, for your son who comes from your loins, he will build the house for the name of Yahveh. [§]
rak atta lo tibneh habayit ki binecha hayotze mechalatzecha hu yivneh habayit lishmi.
This verse speaks to David, stating that he will not build the house (the Temple). Instead, his son, who will come from his loins, will build the house for the name of God. 'Rak' means only. 'Atta' means you. 'Lo tibneh' means you will not build. 'Habayit' means the house. 'Ki' means for, because. 'Binecha' means your son. 'Hayotze' means who comes out. 'Mechalatzecha' means from your loins. 'Hu' means he. 'Yivneh' means he will build. 'Lishmi' means for my name.
[2CH.6.10] And Yahveh raised up his word which he spoke, and I arose in place of my father David, and I sat on 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-devar-o asher diber va-akoom tachat David avi va-eshev al-kisse Israel ka-asher diber Yahveh va-evneh ha-bayit le-shem Yahveh Elohei Israel.
This verse recounts the fulfillment of a promise made regarding the building of the Temple. It states that Yahveh raised up his word, which he spoke, and that the speaker rose up in place of his father David, and sat on the throne of Israel as Yahveh had spoken. It concludes by stating that the speaker built the house for the name of Yahveh, the God of Israel.
[2CH.6.11] And I placed there the Ark, which contains the covenant of Yahveh, which He made with the children of Israel. [§]
va-a-seem sham et-ha-aron asher-sham brit Yahveh asher karat im-bnei Yisrael.
This verse describes the placement of the Ark and refers to the covenant made with the Israelites. 'Va-a-seem' means 'and I placed'. 'Sham' means 'there'. 'Et-ha-aron' is a construction meaning 'the Ark'. 'Asher' means 'which' or 'that'. 'Brit' means 'covenant'. 'Yahveh' is the proper name of God. 'Karat' means 'made' or 'cut'. 'Im-bnei Yisrael' means 'with the children of Israel'.
[2CH.6.12] And he stood before the altar of Yahveh facing all the assembly of Israel, and he stretched out his hands. [§]
va-ya-ah-mod li-fnei miz-bach Yahveh ne-ged kol-ke-hal Yis-ra-el va-yip-ros kah-pah-v
This verse describes someone standing before the altar of Yahveh facing all the assembly of Israel and stretching out their hands. 'Va-ya-ah-mod' means 'and he stood'. 'Li-fnei' means 'before'. 'Miz-bach' means 'altar'. 'Yahveh' is the proper name of God. 'Ne-ged' means 'opposite' or 'facing'. 'Kol-ke-hal' means 'all the assembly'. 'Yis-ra-el' is the name Israel. 'Va-yip-ros' means 'and he stretched out'. 'Kah-pah-v' means 'his hands'.
[2CH.6.13] Now Solomon made a bronze basin, and he placed it within the court. It was five cubits long and five cubits wide, and three cubits high. He stood before it, and blessed on his knees before all the assembly of Israel, and he extended his hands toward the heavens. [§]
ki-ah-sah shlomo kiyor ne-hoshet vay-it-neh-hu be-toch ha-azarah chamesh amot orko ve-chamesh amot rav-bo ve-amot shalosh komato vay-ah-mod alav vay-var-ech al bir-kayv neged kol kahal yisra-el vay-ip-ros kapav ha-sha-ma-imah.
This verse describes King Solomon making a bronze basin and placing it within the court of the temple. It then details the basin's dimensions (length, width, and height) and describes Solomon standing before it and blessing before all the assembly of Israel, while extending his hands toward the heavens.
[2CH.6.14] And Yahveh, the Gods of Israel, said, "There is none like the Gods in the heavens and on the earth, keeping the covenant and the kindness to your servants who walk before you with all their heart." [§]
Va-yo-mar Yahveh Elohei Yisrael ein-ka-moch Elohim ba-sha-ma-yim u-va-aret shomer ha-brit ve-ha-chesed la-avadaycha ha-holechim le-panecha be-chol-libam.
This verse begins with 'and said'. Then 'Yahveh, the Gods of Israel', states there is none like 'the Gods' in heaven and on earth, 'keeping the covenant and the kindness' to those servants who walk before them with all their heart.
[2CH.6.15] Which you have kept to your servant David my father, that which you spoke to him, and you speak with your mouth and with your hand you have fulfilled as this day. [§]
asher shamarta le'avdekha David avi et asher dibarta lo ve'tdaber be'pikecha uveyadekha mil'ata kayom hazeh.
This verse describes a promise kept to David, the speaker's father. 'asher' means 'which' or 'that'. 'shamarta' means 'you have kept'. 'le'avdekha' means 'to your servant'. 'David' is a name. 'avi' means 'my father'. 'et' is a direct object marker. 'dibarta' means 'you spoke'. 'lo' means 'to him'. 've'tdaber' means 'and you speak'. 'be'pikecha' means 'with your mouth'. 'uveyadekha' means 'and with your hand'. 'mil'ata' means 'you have fulfilled'. 'kayom hazeh' means 'as this day'.
[2CH.6.16] And now, Yahveh, the Gods of Israel, guard for your servant David, my father, that which you spoke to him, saying, “May no man be cut off from before me, sitting on the throne of Israel, but only if your sons keep their way, to walk in my law, as you walked before me.” [§]
ve'atah YHVH Elohim 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 betorati ka'asher halachta lefanai.
This verse is a plea for the continuation of David's lineage and kingdom. It requests that Yahveh, the Gods of Israel, fulfill the promise made to David that his descendants will continue to rule Israel, provided they remain faithful to Yahveh's laws. 'Ve'atah' means 'and now'. 'YHVH' is Yahveh. 'Elohim' is 'the Gods'. 'Yisrael' is Israel. 'Shmor' means 'guard' or 'preserve'. 'Le'avdek' means 'to your servant'. 'Avi' means 'my father'. 'Et' is a grammatical marker. 'Asher' means 'which'. 'Dibarta' means 'you spoke'. 'Le'emor' means 'saying'. 'Lo yikaret' means 'may not be cut off'. 'Lecha' means 'to you'. 'Ish' means 'man'. 'Milfanai' means 'before me'. 'Yoshev' means 'one who sits'. 'Kise' means 'throne'. 'Rak' means 'only'. 'Im' means 'if'. 'Banecha' means 'your sons'. 'Darkam' means 'their way'. 'Lalechet' means 'to walk'. 'Betorati' means 'in my law'. 'Ka'asher' means 'as'. 'Halakhta' means 'you walked'. 'Lefanai' means 'before me'.
[2CH.6.17] And now, Yahveh, the Gods of Israel, may your word be confirmed, that which you spoke to your servant David. [§]
ve'atah Yahveh Elohim Yisrael ye'amen devar'cha asher dibarta le'avd'cha leDavid
This verse is a prayer for the confirmation of God’s promise to David. 'Ve'atah' means 'and now'. 'Yahveh' is the proper name of God. 'Elohim' refers to 'the Gods'. 'Yisrael' is Israel. 'Ye'amen' means 'may it be confirmed' or 'may it be so'. 'Devar'cha' is 'your word'. 'Asher' means 'that' or 'which'. 'Dibarta' is 'you spoke'. 'Le'avd'cha' is 'to your servant'. 'LeDavid' means 'to David'.
[2CH.6.18] Truly, will the Gods dwell with humanity on the Earth? Behold, the heavens and the heavens of heavens are not able to contain you. And truly, this house which I have built is not sufficient for you. [§]
ki ha'um'nam yey'shev elohim et-ha'adam al-ha'aretz hineh shamayim u'sh'mei ha'shamayim lo yekhal'kh'lucha af ki-habayit hazeh asher baniti.
This verse begins with a rhetorical question challenging whether the Gods will truly dwell with humanity on Earth. It then points to the heavens and the heavens of heavens as being insufficient to contain them. It concludes by asserting that even the house which was built is not sufficient.
[2CH.6.19] You will turn to the prayer of your servant and to his supplication, Yahveh, my Gods, to hear the shouting and the prayer which your servant prays before you. [§]
u-pa-nee-ta el-teh-fee-laht ahv-de-kha ve-el-teh-hee-na-to Yeh-veh Eh-loh-hay leesh-moh-ah el-ha-ree-nah ve-el-ha-teh-fee-lah ah-shehr ahv-de-kha meet-pah-lehl leh-fah-nekhah.
This verse is a plea for God to hear a prayer. 'U-pa-nee-ta' means 'you will turn' or 'you will face'. 'Teh-fee-lah' means 'prayer'. 'Ahv-de-kha' means 'your servant'. 'Teh-hee-na-to' means 'his supplication'. 'Yeh-veh' is the proper name of God. 'Eh-loh-hay' means 'my Gods'. 'Leesh-moh-ah' means 'to hear'. 'Ha-ree-nah' means 'the shouting' or 'the rejoicing'. 'Ha-teh-fee-lah' means 'the prayer'. 'Ah-shehr' means 'which'. 'Meet-pah-lehl' means 'prays'. 'Leh-fah-nekhah' means 'before you'.
[2CH.6.20] May your eyes be open towards this house, day and night, towards the place where God has said to place God's name, to listen to the prayer that your servant will pray towards this place. [§]
lihyot einecha ptuḥot el-habayit hazeh yomam valayla el-hamakom asher amarta lasum shmekha sham lishma'a el-hatfila asher yitpale'el avdekha el-hamakom hazeh.
This verse instructs that one's eyes should be open towards a specific house both day and night, towards the place where God has said to put God's name, to listen to the prayer that a servant will pray towards that place.
[2CH.6.21] And you will hear the supplications of your servant and your people Israel, who will pray toward this place. And you will listen from your dwelling place, from the heavens, and you will hear and forgive. [§]
ve-sha-ma-ta el-ta-cha-nu-nei av-de-cha ve-am-cha Yis-ra-el a-sher yit-pal-lu el-ha-ma-kom ha-zeh ve-a-ta tish-ma mim-ko-mom shiv-te-cha min-ha-sha-ma-yim ve-sha-ma-ta ve-sa-lach-ta
This verse is a prayer for God to hear the supplications 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.
[2CH.6.22] If a man sins against his neighbor, and his neighbor places an oath upon him to make him swear, and that oath comes before your altar in this house... [§]
im-yekhata ish lere’ehu venasha bo alah leha’aloto ubah alah lifnei mizbeach’cha babayit hazeh
This verse describes a scenario where one person sins against another, and the injured party brings an oath before the altar. Let's break down the names: 'ish' means 'man', 're'ehu' means 'his neighbor', 'alah' refers to an oath, and 'mizbeach’cha' means 'your altar'. The word for 'God' does not appear in this verse.
[2CH.6.23] And you will hear from the heavens and act, and you will judge your servants, to return to the wicked, to give his way upon his head, and to justify the righteous, to give to him according to his righteousness. [§]
ve-atta tishma min-ha-shamayim ve-asita ve-shafatta et-avadecha le-hashiv le-rashah latet darko berosho u-lehatzadik tzadik latet lo ke-tzidkato.
This verse describes a request for divine justice. "You" refers to God. It asks that God hear from heaven, act, and judge God's servants, returning wickedness upon the wicked and rewarding the righteous according to their righteousness. The verse employs straightforward language regarding judgment and recompense.
[2CH.6.24] And if your people Israel are struck before an enemy because they have sinned against you, and they return and acknowledge your name, and pray and plead before you in this house, then… [§]
ve-im-yi-na-gef am-cha yis-ra-el lif-nei o-yev ki ye-che-tu-la-ch ve-sha-vu ve-ho-du et-she-mech-cha ve-hit-pal-lu ve-hit-cha-nenu le-fa-nev ba-bayit ha-zeh.
This verse outlines a conditional promise. If the people of Israel are defeated before an enemy because of their sin against God, and they then return, acknowledge God’s name, pray, and plead before God in the Temple, then God will respond. The verse uses several names for God, and conditional language.
[2CH.6.25] And you will hear from the heavens and you will forgive the sin of your people Israel, and you will return them to the land that you gave to them and to their fathers. [§]
ve'atah tishma min-hashamayim vesalachata lechatat amcha Yisrael vahashivotam el-ha'adama asher-natata lahem vel'avoteihem.
This verse contains several key names and words. 'Atah' means 'you'. 'Tishma' is 'you will hear'. 'Hashamayim' is 'the heavens'. 'Salachta' means 'you will forgive'. 'Chatat' is 'sin'. 'Amcha' means 'your people'. 'Yisrael' is 'Israel'. 'Hashivotam' means 'you will return them'. 'Ha'adama' is 'the land'. 'Natata' means 'you gave'. 'Lahem' means 'to them'. 'La'avoteihem' means 'to their fathers'.
[2CH.6.26] When the heavens are restrained and there is no rain because they have sinned against you, and they pray to this place and confess your name from their sin, they will turn back, so that you may answer them. [§]
beh-ay-tzar ha-shah-mah-yim ve-lo yih-yeh mah-tar ki ye-cheh-too lah-ch ve-heet-pal-loo el ha-mah-kom ha-zeh ve-ho-doo et shem-ch mei-cha-tah-tahm yesh-voon ki ta-ah-neh-m
This verse describes a scenario where the heavens are withheld, and there is no rain, as a consequence of sin against God. The people are instructed to pray to a specific place and confess God’s name, turning from their sin, so that God will answer them.
[2CH.6.27] And you will hear the heavens and forgive the sin of your servants and your people Israel, because you direct them onto the good path that they walk upon, and you will give rain upon your land, which you have given to your people to inherit. [§]
veh-ah-tah | tee-shmah hah-shah-mah-yim veh-sah-lach-tah leh-chah-tah-aht ahv-day-khah veh-ahm-khah yees-rah-ayl kee toh-rem em el-hah-deh-rech hah-toh-vah ah-sher yayl-khu-vah; veh-nah-tah-tah mah-tar al-ahr-tz-khah ah-sher-nah-tah-tah leh-ahm-khah leh-nah-chah-lah.
This verse is a prayer for forgiveness and blessing. It acknowledges God’s power and asks for pardon for the sins of His servants and people Israel. It requests that God guide them on the good path and provide rain upon the land He has given them as an inheritance. Each word is being translated literally, rather than using traditional or theological interpretations.
[2CH.6.28] Hunger will be in the land because there will be a plague. Because there will be blight and mildew, locusts and destruction. This will be because enemies have fashioned them in the land of its gates. Every sore and every sickness will come to pass. [§]
ra'av ki-yihiyeh ba'arets dever ki-yihiyeh shiddafon veyeiraqon arbeh vechasil ki yihiyeh ki yatzar-lo oyevav be'eretz sh'arav kol-nega vechol-machalah.
This verse describes a series of calamities that will befall the land. 'Ra'av' means hunger or famine. 'Dever' means pestilence or plague. 'Shiddafon' and 'Yeraqon' are specific types of blights or destructive forces. 'Arbeh' refers to locusts. 'Chasil' describes a destructive force, perhaps hail or a similar disaster. The verse continues saying these things will happen because enemies have created them within the borders of the land. Finally, it lists all sores and all sickness as further consequences.
[2CH.6.29] Every prayer, every supplication, which will be for every person and for all Your people Israel, who will know each person’s pain and sorrow, and will extend their hands toward this house. [§]
kol-tefillah kol-techinnah asher yihyeh lechol-haadam ulchol amcha Yisrael asher yed'u ish nig'o umech'avo ufaratz chafav el-habayit hazeh.
This verse describes every prayer and supplication that will be for every person and for all Your people Israel, who will know each person’s pain and sorrow, and will extend their hands toward this house.
[2CH.6.30] And you will hear from the heavens, the place of your dwelling, and you will pardon, and you will give to the person according to all their ways, as you know the heart. For you alone know the heart of the children of humankind. [§]
ve-atah tishma min-hashamayim mekon shivtecha ve-salachta ve-natata le-ish ke-kol-derakhayv asher tedah et-levavo ki ata levadcha yada'ta et-levav benei ha-adam.
This verse describes a request for forgiveness and just judgment. It addresses 'you,' understood to be God. It asks that God hear from heaven, from the place of His dwelling, and pardon. It asks that God give to each person according to their ways and understanding of their heart. It concludes by stating that God alone knows the hearts of humankind.
[2CH.6.31] In order that they may fear you and walk in your ways all the days that they live on the face of the earth, which you gave to our ancestors. [§]
lema’an yira’ucha lalekhet bidrakhecha kol-hayamim asher-hem chayim al-p’nei ha’adamah asher natatta la’avoteinu.
This verse expresses a desire for reverence and obedience to God. 'Lema’an' indicates purpose or in order that. 'Yira’ucha' means to fear God, to revere and respect God. 'Lalekhet bidrakhecha' means to walk in God's ways, to live according to God’s commandments. 'Kol-hayamim asher-hem chayim' means all the days that they live. 'Al-p’nei ha’adamah' means on the face of the earth. 'Asher natatta la’avoteinu' means which you gave to our ancestors.
[2CH.6.32] And also to the foreigner who is not from your people Israel, if he comes from a distant land for the sake of your great name, and your strong hand, and your outstretched arm, they will come and pray to this house. [§]
ve-gam el-ha-nachri asher lo me-amcha Yisrael hua u-va me-eretz rechokah le-ma'an shimcha ha-gadol ve-yadecha ha-chazakah u-zro'acha ha-netuyah u-bau ve-hitpallu el-ha-bayit ha-zeh.
This verse discusses foreigners who are not part of the people of Israel coming to pray to the temple. 'Nachri' refers to a foreigner. 'Amcha' means 'your people'. 'Shimcha' means 'your name'. 'Yadecha' means 'your hand'. 'Zro'acha' means 'your arm'. 'Netuyah' means 'stretched out'. 'Bayit' means 'house'.
[2CH.6.33] And you will hear from the heavens, from the place of your dwelling, and you will do according to all that the foreigner calls to you, so that all the peoples of the earth may know your name, and to fear you as your people Israel does, and to know that your name is called upon this house that I have built. [§]
ve-atah tishma min-ha-shamayim mi-mekhon shivtechah ve-asita ke-kol asher-yikra eleicha ha-nochri le-ma'an yed'u kol-amei ha-aretz et-shemechah u-le-yir'ah otcha ke-amcha Yisrael u-le-da'at ki-shimcha nikra al-ha-bayit hazeh asher baniti.
This verse details a request for God to hear from heaven, from His dwelling place, and to act according to the request of a foreigner. The purpose of this action is so that all the peoples of the earth will know God’s name, fear Him as Israel does, and understand that His name is called upon the house that was built. The verse centers around establishing God's recognition among all nations through an act performed in response to a non-Israelite’s request.
[2CH.6.34] For when your people go out to war against their enemies along the path that you will send them, and they pray toward me along this city that you have chosen and the house that I have built for your name. [§]
kee-yeh-tzeh ah-mah-kah la-mil-ha-mah al-oy-vah-vee-heem ba-deh-rekh ah-sher tee-shlah-hem ve-heet-pal-loo eh-lay-kah deh-rekh ha-eer ha-zoht ah-sher bah-har-tah bah ve-ha-bah-yeet ah-sher-bah-nee-tee leesh-meh-kah.
This verse describes a situation where the people go to war. They will pray toward the city that God has chosen, and toward the house that was built for God’s name. 'Kee' means 'for' or 'because'. 'Yeh-tzeh' means 'goes out'. 'Ah-mah-kah' is 'your people'. 'La-mil-ha-mah' is 'to war'. 'Al-oy-vah-vee-heem' is 'against their enemies'. 'Ba-deh-rekh' means 'by the way' or 'along the path'. 'Ah-sher tee-shlah-hem' means 'that you will send them'. 'Ve-heet-pal-loo' means 'and they will pray'. 'Eh-lay-kah' means 'to me'. 'Deh-rekh' means 'toward'. 'Ha-eer ha-zoht' is 'this city'. 'Ah-sher bah-har-tah bah' means 'that you have chosen it'. 'Ve-ha-bah-yeet ah-sher-bah-nee-tee leesh-meh-kah' means 'and the house that I have built for your name'.
[2CH.6.35] And you shall hear from the heavens their prayer and their supplication, and you shall do their judgment. [§]
v'shamata mim-ha-shamayim et-t'filatam v'et-t'chinatam v'asita mishpatam.
This verse describes a situation where someone listens from the heavens to a prayer and supplication, and then renders judgment. 'v'shamata' means 'and you shall hear'. 'mim-ha-shamayim' means 'from the heavens'. 'et-t'filatam' means 'their prayer'. 'v'et-t'chinatam' means 'and their supplication'. 'v'asita' means 'and you shall do'. 'mishpatam' means 'their judgment'.
[2CH.6.36] Because they will sin against you, because there is no person who does not sin, and you will become angry with them, and you will give them before an enemy, and their captors will take them to a land far or near. [§]
ki yechetu-lach ki ein adam asher lo-yecheta ve-anaf-ta bahem unetata-m lifnei oyev veshavum shoveyhem el-eretz rechokah o kerovah.
This verse discusses the inevitable sin of humanity and the consequences that will follow. 'yechetu-lach' means 'they will sin against you'. 'ein adam asher lo-yecheta' means 'there is no person who does not sin'. 'anaf-ta bahem' means 'you will become angry with them'. 'netata-m lifnei oyev' means 'you will give them before an enemy'. 'shoveyhem el-eretz rechokah o kerovah' means 'their captors to a land distant or near'.
[2CH.6.37] And they will return it to their heart in the land where they were captives, and they will return and plead with you in the land of their captivity, saying, "We have sinned, we have acted perversely, and we have done wickedness." [§]
veheshivu el levavam ba'aretz asher nishbu sham veshavu vehitchanenu eilecha be'eretz shivyam leemor chatanu ha'avinu verasha'nu.
This verse describes a people returning to self-reflection in the land where they were captives. They will return and plead with you in their land of captivity, admitting their sins, transgressions, and wickedness.
[2CH.6.38] And they will return to You with all their heart and with all their soul, in the land of their captivity where You led them, and they will pray toward their land which You gave to their ancestors, and toward the city which You chose, and toward the house which I built for Your name. [§]
vəšāḇū ʾēleyḵā bəḵāl-libbām ūḇəḵāl-naḇšām bəʾeretz šiv’yām ʾăšer-šāvū ʾōtām vəhitpal’lū dereḵ ʾarṣām ʾăšer nātattā laʾăḇōtām vəhāʿīr ʾăšer bāḥartā vəlaḇbayit ʾăšer-bānītī lišmeḵā.
This verse describes a future return of the people to God, and their subsequent prayer. It details the place of their prayer – in the land of their captivity, towards the land given to their ancestors, and specifically towards the Temple built for God’s name. Each noun and verb has been broken down and understood. The personal pronouns are understood to be directing the request to God.
[2CH.6.39] And you will hear from the heavens, from the place of your dwelling, their prayer and their pleas, and you will do their judgment, and you will forgive your people who have sinned against you. [§]
vəshamata mim-hašamajim mim-mekon šivtəka, ʾet-təfilatam vʾet-təchinnotejhem vʿasita mišpatam vʿsalachta ləʾamməka ʾašer chatʾu-lak.
This verse describes God hearing prayer and granting forgiveness. Let's break down the names: 'El' appears as part of 'hašamajim' (the heavens). The verse addresses 'you' which is implied to be God, and speaks of hearing the prayers and pleas of 'your' people. The actions of hearing, judging, and forgiving are all attributed to the addressed deity. The verse details that the people have sinned against that deity.
[2CH.6.40] Now, may the Gods have your eyes open and your ears attentive to the prayer of this place. [§]
atah elohai yihyu-na einekha petuchot veozneikha kashuvot litfilat hamakom hazeh.
This verse is a plea for divine attention. "atah" means "now." "elohai" means "my Gods." "yihyu-na" is a request for something to be, in this case "may be." "einekha" means "your eyes." "petuchot" means "open." "veozneikha" means "and your ears." "kashuvot" means "attentive." "litfilat" means "to the prayer of." "hamakom" means "the place." "hazeh" means "this."
[2CH.6.41] And now, arise, Yahveh, the Gods, to provide rest for us, you and the Ark of your strength. May your priests, who are devoted to Yahveh, the Gods, clothe themselves with salvation, and may your pious ones rejoice in goodness. [§]
ve'atah kumah Yahveh Elohim le'nuchacha attah va'aron uzzecha kohaneiha Yahveh Elohim yilbeshu teshua vachasidecha yismchu battov.
This verse is a plea for Yahveh, the Gods, to arise and provide rest. It asks that Yahveh and the Ark of His strength would be present, and requests that the priests, who are devoted to Yahveh, the Gods, wear salvation, and that the pious ones rejoice in goodness.
[2CH.6.42] Yahveh, the Gods, do not turn away the face of your anointed one. Remember the kindnesses to David, my servant. [§]
Yahveh Elohim al tashive panei meshichecha zachora lechasdei David avdecha.
This verse addresses Yahveh, referred to as 'the Gods'. It is a plea not to turn away from the anointed one ('meshichecha'). It also requests remembrance of the kindnesses shown to David, who is referred to as 'my servant'.
2CH.7
[2CH.7.1] And when Solomon finished praying, the fire descended from the heavens and consumed the burnt offering and the sacrifices. And the glory of Yahveh filled the temple. [§]
ooch'kaloht sh'lohmoh l'hit'pallel v'ha'esh yardah may'hashamahyim vatokh'al ha'olah v'haz'vakhim ooch'vod Yahveh maleh et-habayit.
This verse describes the completion of Solomon's prayer and the subsequent descent of fire from the heavens to consume the burnt offering and sacrifices. It also states that the glory of Yahveh filled the temple. Each word has been transliterated to represent its phonetic pronunciation in English. The verse literally describes events during the dedication of the First Temple.
[2CH.7.2] And the priests could not come into the house of Yahveh, for the glory of Yahveh filled the house of Yahveh. [§]
ve-lo yachlu ha-kohanim lavo el-beit Yahveh ki-maleh k’vod-Yahveh et-beit Yahveh.
This verse describes a situation where the priests were unable to enter the house of Yahveh because the glory of Yahveh filled the house of Yahveh. 'Kohanim' refers to the priests, 'lavo' means to enter or come, 'beit' means house, and 'k’vod' means glory. The use of 'et' is a grammatical marker indicating the definite object.
[2CH.7.3] And all the sons of Israel saw the descent of the fire and the glory of Yahveh upon the house, and they bowed their faces to the ground upon the floor and prostrated themselves, and gave thanks to Yahveh, for He is good, for His lovingkindness endures forever. [§]
vekhol benee yisrael ro’im beredet ha’esh ukhvod YHVH al-habayit vayikra’u afayim artzah al-haritzpah vayishtachavu vehodot laYHVH ki tov ki leolam chasdo.
This verse describes the Israelites witnessing the descent of fire and the glory of Yahveh upon the house (the Tabernacle/Temple). They respond by bowing down, prostrating themselves on the floor, and giving thanks to Yahveh because He is good and His lovingkindness endures forever.
[2CH.7.4] And the king and all the people were sacrificing a sacrifice before Yahveh. [§]
ve-ham-me-lech ve-chol-ha-am zov-chim ze-vach lif-nei Yahveh.
This verse describes the king and all the people offering a sacrifice before Yahveh. 'Ve' means 'and', 'ham-me-lech' means 'the king', 've-chol-ha-am' means 'and all the people', 'zov-chim' means 'they sacrifice', 'ze-vach' means 'a sacrifice', 'lif-nei' means 'before', and 'Yahveh' is the proper name of God.
[2CH.7.5] And the king Solomon sacrificed the sacrifice of cattle, two thousand, and sheep, one hundred and twenty thousand. And the king and all the people dedicated the house of the Gods. [§]
vayizbach hammelech shlomo et-zevach habakar esrim u-shnaim elef v’tson meah v’esrim elef vayachnechu et-beit ha’elohim hammelech v’chol-ha’am.
This verse describes King Solomon sacrificing cattle and sheep, and dedicating the house of the Gods. 'Vayizbach' means 'and he sacrificed'. 'Hammelech' means 'the king'. 'Shlomo' is the name 'Solomon'. 'Zevach habakar' means 'the sacrifice of the cattle'. 'Esrim u-shnaim elef' means 'twenty and two thousand' (2,000). 'V’tson' means 'and sheep'. 'Meah v’esrim elef' means 'one hundred and twenty thousand'. 'Vayachnechu' means 'and they dedicated'. 'Et-beit ha’elohim' means 'the house of the Gods'. 'Hammelech' means 'the king' and 'v’chol-ha’am' means 'and all the people'.
[2CH.7.6] And the priests were standing at their duties, and the Levites with instruments of song of Yahveh, which David the king made to give thanks to Yahveh, for His lovingkindness is forever, with the praise of David in their hands, and the priests were blowing trumpets before them, and all of Israel was standing. [§]
veha-kohenim al-mishmerotam omdim veha-leviyim bichlei-shir Yahveh asher asa David ha-melech lehodot laYahveh ki-leolam chasdo behallel David beyadam veha-kohenim machatzetzirim negdam vechol-Yisrael omdim.
This verse describes the Levites and priests performing music and praising Yahveh. The priests are playing trumpets, and all of Israel is standing. 'Mishmerotam' refers to their appointed duties or courses. 'Bichlei-shir' means 'with instruments of song'. 'Machatzetzirim' means 'blowing trumpets'.
[2CH.7.7] And Solomon dedicated the inner court that was before the house of Yahveh, because he had made there the burnt offerings and the fat of the peace offerings. For the bronze altar that Solomon had made was not able to contain the burnt offering and the grain offering and the fat offerings. [§]
Va-y-ka-desh Shlo-mo et-to-ch ha-cha-tzer a-sher li-fnei beit-Yahveh ki-asah sham ha-olo-t ve-et chel-vei ha-shla-mim ki-miz-bach ha-ne-choshet a-sher asa Shlo-mo lo ya-chol le-ha-chil et-ha-olah ve-et ha-min-chah ve-et ha-chla-vim.
This verse describes Solomon dedicating the space in front of the temple. It explains he did so because the bronze altar he made was not large enough to accommodate all the burnt offerings, grain offerings, and fat offerings.
[2CH.7.8] And Solomon made the festival at that time for seven days, and all of Israel was with him, a very great assembly, from the entrance of Hamath to the brook of Egypt. [§]
Va-ya-as Shlomo et-ha-hag ba-et ha-hee shiv-at ya-mim ve-chol-Yis-ra-el im-mo kahal ga-dol me-od mil-vo-o Cha-mat ad-na-chal Mitz-ra-yim.
This verse describes Solomon celebrating a festival. 'Va-ya-as' means 'and he made/did'. 'Shlomo' is Solomon's name. 'Et-ha-hag' signifies 'the festival'. 'Ba-et ha-hee' means 'at that time'. 'Shiv-at ya-mim' means 'seven days'. 'Ve-chol-Yis-ra-el' is 'and all of Israel'. 'Im-mo' means 'with him'. 'Kahal ga-dol me-od' signifies 'a very great assembly'. 'Mil-vo-o Cha-mat' means 'from the entrance of Hamath'. 'Ad-na-chal Mitz-ra-yim' means 'to the brook of Egypt'.
[2CH.7.9] And they made an assembly on the eighth day, for they had made the dedication of the altar for seven days, and the festival was for seven days. [§]
va-ya-a-soo ba-yom ha-she-mee-nee at-za-ret kee kha-nu-kat ha-miz-bay-akh a-soo shiv-at ya-meem ve-ha-khag shiv-at ya-meem
This verse describes the celebration of the dedication of the altar. "Va-ya-a-soo" means "and they made/did." "Ba-yom ha-she-mee-nee" is "on the eighth day." "At-za-ret" refers to the assembly or conclusion. "Kee" means "for" or "because". "Khanukat hamizbeach" is "the dedication of the altar". "Asoo shiv'at yameem" means "they made/did seven days". "Ve-ha-khag shiv'at yameem" is "and the festival seven days".
[2CH.7.10] And on the twenty-third day of the seventh month, he sent the people to their tents, rejoicing and with good hearts, because of the goodness that Yahveh had done for David and Solomon and for Israel, his people. [§]
oo-v’yohm eh-ser-eem oo-sh’loh-shah lah-ho-desh hah-sh’vee-ee, shi-lah’ch et-hah-ahm l’oh-hoh-lay-hem, s’meh-heem v’toh-vay-lev al-ha-toh-vah ah-sher ah-sah y’hovah l’dah-veed v’lish-loh-moh oo-l’yis-rah-el ah-moh.
This verse describes the people being sent to their tents, rejoicing and in good spirits, because of the goodness that Yahveh had done for David, Solomon, and Israel, his people. The verse details a time of celebration and gratitude following a period of blessing.
[2CH.7.11] And Solomon finished the House of Yahveh and the house of the king, and all that was in Solomon’s heart to do in the House of Yahveh and in his house, he completed successfully. [§]
Va'yechal shlomo et-beit Yahveh ve'et-beit hammelech ve'et kol-haba al-lev shlomo la'asot be-beit-Yahveh u-ve-beito hotslich.
This verse describes Solomon finishing the construction of both the House of Yahveh (the Temple) and his own royal house. It also states that everything Solomon desired to do in the House of Yahveh and in his own house was successful.
[2CH.7.12] And Yahveh appeared to Solomon at night, and said to him, "I have heard your prayer, and I have chosen this place for Myself, to be a house of sacrifice." [§]
vayera Yahveh el-shlomoh balayla vayomer lo shamati et-tefilatecha ubacharti bamakhom hazeh li lebeit zavach.
This verse describes Yahveh appearing to Solomon at night and speaking to him. Yahveh states that He has heard Solomon's prayer and has chosen this place for Himself, to be a house of sacrifice.
[2CH.7.13] Behold, I will restrain the heavens and there will be no rain, and behold, I will command the locust to eat the land, and if I send plague among my people. [§]
hen e’etsor hashamayim v’lo yihiye matar v’hen atsaveh al chagav le’echol ha’aretz v’im ashalach dever b’ami.
This verse describes God withholding rain and sending locusts and plague as punishments. "Hen" is an introductory particle meaning "Behold" or "Indeed". "E’etsor" means "I will restrain" or "I will hold back". "Hashamayim" means "the heavens". "V’lo" means "and not". "Yihiye" means "there will be". "Matar" means "rain". "V’hen" means "and behold". "Atzaveh" means "I will command". "Chagav" means "locust". "Le’echol" means "to eat". "Ha’aretz" means "the land". "V’im" means "and if". "Ashalach" means "I will send". "Dever" means "plague". "B’ami" means "among my people".
[2CH.7.14] If my people, those who are called by my name upon them, humble themselves, and they will pray, and they will seek my face, and they will return from their ways, the evil ones, then I will hear from the heavens, and I will forgive their sin, and I will heal their land. [§]
ve-yik-na-u am-mi a-sher niq-ra she-mi a-lei-hem ve-yit-pal-lu vi-vaq-shu pa-nai ve-ya-shu-vu mid-dar-chei-hem ha-ra-im va-a-ni esh-ma min-ha-sha-ma-yim ve-es-lach le-cha-ta-tam ve-er-pa et-ar-tzam.
This verse describes a call to repentance and a promise of forgiveness and healing. It states that if God’s people, those who are called by God’s name, humble themselves, pray, seek God’s face, and turn from their evil ways, God will hear from heaven, forgive their sin, and heal their land. Each word is translated directly, without adherence to traditional theological interpretations that influence common translations. 'Ammi' is 'my people', 'a-sher' means 'that' or 'which', 'niq-ra' is 'called', 'she-mi' is 'my name', 'a-lei-hem' is 'upon them', 've-yit-pal-lu' is 'and they will pray', 'vi-vaq-shu' is 'and they will seek', 'pa-nai' is 'my face', 've-ya-shu-vu' is 'and they will return', 'mid-dar-chei-hem' is 'from their ways', 'ha-ra-im' is 'the evil ones', 'va-a-ni' is 'and I', 'esh-ma' is 'will hear', 'min-ha-sha-ma-yim' is 'from the heavens', 've-es-lach' is 'and I will forgive', 'le-cha-ta-tam' is 'their sin', 've-er-pa' is 'and I will heal', and 'et-ar-tzam' is 'their land'.
[2CH.7.15] Now my eyes will be open and my ears attentive to the prayer of this place. [§]
atah einai yihyu petuchot veoznai kashuvot litfilat hamakom hazeh
atah - now; einai - my eyes; yihyu - will be; petuchot - open; ve - and; oznai - my ears; kashuvot - attentive; litfilat - to the prayer; hamakom - the place; hazeh - this.
[2CH.7.16] And now, I have chosen and sanctified this house to be my name there forever, and my eyes and my heart will be there all the days. [§]
ve'atah bacharti ve'hikdashti et-habayit hazeh lihiyot-shmi sham ad-olam vehayu einai velibi sham kol-hayamim.
This verse details a selection and dedication. 've'atah' means 'and now.' 'bacharti' means 'I have chosen.' 've'hikdashti' means 'and I have sanctified.' 'et-habayit hazeh' means 'this house.' 'lihiyot-shmi sham' means 'to be my name there.' 'ad-olam' means 'forever.' 'vehayu' means 'and there will be.' 'einai velibi' means 'my eyes and my heart.' 'sham kol-hayamim' means 'there all the days.'
[2CH.7.17] And you, if you walk before me as David, your father, walked, and to do according to all that I have commanded you, and you will keep my statutes and my judgments. [§]
ve-at-ta im-te-lech le-fanai ka-asher halach David avicha ve-la-asot ke-kol asher tziviti-cha ve-chukai u-mishpatai tishmor.
This verse is a conditional promise. It states 'and you, if you walk before me as David, your father, walked, and to do according to all that I commanded you, and my statutes and my judgments you shall keep.' Each component is fairly straightforward; 'if you walk before me' describes obedience and following God's will. 'As David, your father, walked' presents a comparison to a previous, righteous figure. The following clauses detail the requirements for receiving the associated blessing or avoiding negative consequences.
[2CH.7.18] And I will establish your throne of kingdom, as I made a covenant to David your father, to say, it will not be cut off to you a man ruling in Israel. [§]
Va-ha-kee-mo-tee et kis-say mal-koo-te-cha ka-asher ka-rat-tee le-da-veed av-ee-cha le-e-mor lo-yee-ka-ret le-cha eesh mo-shel be-yis-ra-el.
This verse contains several key components. "Va-ha-kee-mo-tee" means "and I will establish". "Et kis-say mal-koo-te-cha" translates to "your throne of kingdom". "Ka-asher ka-rat-tee" means "as I made a covenant". "Le-da-veed av-ee-cha" translates to "to David your father". "Le-e-mor" means "to say". "Lo-yee-ka-ret le-cha" means "it will not be cut off to you". "Eesh mo-shel be-yis-ra-el" means "a man ruling in Israel". The overall verse is a promise regarding the continuation of David’s dynasty.
[2CH.7.19] And if you will turn, you, and forsake my statutes and my commandments that I gave before you, and you will walk and serve other gods, and you will prostrate yourselves to them. [§]
Ve im teshubun atem va azavtem chukkotai u mitzvotai asher natati lifneichem va halachtem va avadtem elohim acherim vehishtachavitem lahem.
This verse presents a conditional statement. 'Ve im' means 'and if'. 'Teshubun' is 'you will turn', referring to repentance. 'Atem' is 'you'. 'Va azavtem' means 'and you will forsake'. 'Chukkotai' means 'my statutes'. 'U mitzvotai' means 'and my commandments'. 'Asher natati' means 'that 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'. 'Vehishtachavitem lahem' means 'and you will prostrate yourselves to them'.
[2CH.7.20] I will uproot them from over my land which I gave to them, and this house which I have sanctified for my name, I will cast off from before my face, and I will give it as a proverb and a byword among all the peoples. [§]
u'netashtim me'al admati asher natati lahem ve'et habayit hazeh asher hikdashti lishmi ashlich me'al panai ve'etnenu lemasal ulishninah bechol ha'amim.
This verse describes God’s decision to remove the Israelites from the land He gave them and to destroy the Temple. 'Untashtim' means 'I will uproot'. 'Admati' means 'my land'. 'Natati lahem' means 'I gave to them'. 'Habayit hazeh' means 'this house'. 'Hikdashti lishmi' means 'I have sanctified for my name'. 'Ashlich me'al panai' means 'I will cast off from before my face'. 'Etnenu lemasal ulishninah' means 'I will give it as a proverb and a byword'. 'Bechol ha'amim' means 'among all the peoples'.
[2CH.7.21] And this house, which was supreme to all who passed by it, will be a wonder, and they will say, “How did Yahveh do such a thing to this land and to this house?” [§]
ve-ha-bayit ha-zeh asher hayah elyon lechol over alav yisham ve-amar bameh asah Yahveh kakah la-aretz ha-zot ve-labayit ha-zeh.
This verse describes a house that was once highly esteemed, but is now in ruins. People will ask why Yahveh did such a thing to this land and this house. 've' means 'and'. 'ha' means 'the'. 'bayit' means 'house'. 'zeh' means 'this'. 'asher' means 'which/that'. 'hayah' means 'was'. 'elyon' means 'supreme/high'. 'lechol' means 'to all'. 'over' means 'passing over'. 'yisham' means 'it will be astonished'. 've-amar' means 'and they will say'. 'bameh' means 'with what/how'. 'asah' means 'did'. 'Yahveh' is the proper name of God. 'kakah' means 'such/like this'. 'la-aretz' means 'to the land'. 'ha-zot' means 'this'. 've-labayit' means 'and to the house'.
[2CH.7.22] And they will say, concerning their abandonment of Yahveh, the God of their ancestors, who brought them out of the land of Egypt, that they held to other gods and bowed down to them and served them. Therefore, God brought all this evil upon them. [§]
ve'amru al asher azvu et-Yahveh Elohei avoteihem asher hotzi'am mei'eretz mitzrayim vayahaziku be'elohim acherim vayshtachavu lahem vayavdu'um al-ken hevi alaihem et kol-hara'ah hazot.
This verse describes people abandoning Yahveh, the God of their ancestors, who brought them out of the land of Egypt. They instead held to other gods, bowed to them, and served them. As a result, God brought all this evil upon them.
2CH.8
[2CH.8.1] And it came to pass at the end of twenty years that Solomon built the house of Yahveh and his own house. [§]
Va-yhee mi-ketz es-rim shanah asher bana shlomo et-beit Yahveh ve-et-beito.
This verse states that after twenty years, Solomon built the house of Yahveh and his own house. 'Va-yhee' means 'and it came to pass'. 'Mi-ketz' means 'at the end of'. 'Es-rim' means 'twenty'. 'Shanah' means 'year'. 'Asher' means 'that/which'. 'Bana' means 'he built'. 'Shlomo' is Solomon's name. 'Et-beit' means 'the house of'. 'Yahveh' is the name of God. 'Ve-et-beito' means 'and his house'.
[2CH.8.2] And the cities that Huram gave to Solomon, Solomon built them, and he settled the children of Israel there. [§]
vehe'arim asher natan huram lishlomo banah shlomo otam vayoshev sham et benei yisrael.
This verse describes the cities that Huram gave to Solomon, and how Solomon built them and settled the Israelites there. 'vehe'arim' means 'and the cities'. 'asher' means 'that'. 'natan' means 'gave'. 'huram' is a proper noun, the name of a person. 'lishlomo' means 'to Solomon'. 'banah' means 'built'. 'otam' means 'them'. 'vayoshev' means 'and he settled'. 'sham' means 'there'. 'et' is a grammatical particle. 'benei yisrael' means 'the children of Israel'.
[2CH.8.3] And Solomon went to Hamath Zobah, and he strengthened himself against it. [§]
va-yeh-lekh shlo-mo-heh kha-mat tzo-vah va-yeh-khazak a-leh-hah
This verse describes Solomon going to Hamath Zobah and strengthening himself against it. 'Vayelech' means 'and he went'. 'Shlomo' is Solomon. 'Khamat' is Hamath. 'Tzobah' is Zobah. 'Vayechezak' means 'and he strengthened'. 'Aleha' means 'against it'.
[2CH.8.4] And he built Tadmor in the wilderness, and all the poor cities that he built with strength. [§]
Va-yiven et-tadmor bamidbar ve'et kol-arei hamiskenot asher banah bachamat.
This verse describes the building of Tadmor (Palmyra) in the wilderness, and all the poor cities that were built with strength. 'Va-yiven' means 'and he built'. 'Et' is a direct object marker. 'Tadmor' is the name of a city. 'Bamidbar' means 'in the wilderness'. 'Ve'et' means 'and'. 'Kol' means 'all'. 'Arei' means 'cities'. 'Hamiskenot' means 'the poor ones'. 'Asher' means 'that/which'. 'Banah' means 'he built'. 'Bachamat' means 'with strength'.
[2CH.8.5] And he built the Upper City Choron and the Lower City Choron, cities of a fortress, walls, doors, and bars. [§]
Va-yiven et-beit Choron ha-elyon ve-et-beit Choron ha-tachton arei matzor chomot delatayim u-briach.
This verse describes the building of two cities, Upper Choron and Lower Choron, as fortified cities with walls, doors, and bars. Let's break down the names and terms. 'Va-yiven' means 'and he built'. 'Et' is a grammatical particle. 'Beit' means 'house' or 'city'. 'Choron' is a proper noun – the name of the place. 'Ha-elyon' means 'the upper'. 'Ha-tachton' means 'the lower'. 'Arei' means 'cities'. 'Matzor' means 'siege' or 'fortress'. 'Chomot' means 'walls'. 'Delatayim' means 'doors'. 'U-briach' means 'and bars'.
[2CH.8.6] And Baalath, and all the cities of refuge which were Solomon’s, and all the cities of chariots, and the cities of horsemen, and all the desire of Solomon which he desired to build in Jerusalem, and in Lebanon, and in all the land of his rule. [§]
ve'et-ba'alat ve'et kol-arei hamiskenot asher hayu lishlomo ve'et kol-arei ha rechev ve'et arei haparasim ve'et kol-cheshek shlomo asher chashak livnot biyrushalayim uvalvanon ubchol eretz memshalto.
This verse lists cities and desires. 'Baalat' is a city name. 'arei hamiskenot' refers to 'cities of poverty' or 'cities of refuge'. 'arei ha rechev' are 'cities of chariots'. 'arei haparasim' are 'cities of horsemen'. 'cheshek shlomo' is 'the desire of Solomon', and the verse details Solomon’s building projects in Jerusalem, Lebanon, and all his kingdom.
[2CH.8.7] All the people remaining from the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite, who were not from Israel, they are. [§]
kol-ha-am ha-notar min-ha-chitti ve-ha-emori ve-ha-perizzi ve-ha-chivvi ve-ha-yevusi asher lo mi-yisrael hema.
This verse describes all the people remaining from several different nations – the Hittites, Amorites, Perizzites, Hivites, and Jebusites – who were not of Israel. The words break down as follows: 'kol' - all, 'ha-am' - the people, 'ha-notar' - the remaining, 'min' - from, 'ha-chitti' - the Hittite, 've' - and, 'ha-emori' - the Amorite, 've' - and, 'ha-perizzi' - the Perizzite, 've' - and, 'ha-chivvi' - the Hivite, 've' - and, 'ha-yevusi' - the Jebusite, 'asher' - who/which, 'lo' - not, 'mi-yisrael' - from Israel, 'hema' - they are.
[2CH.8.8] From their sons who remained after them in the land that the sons of Israel did not consume, Solomon imposed a tax until this day. [§]
min-beneihem asher notru achareihem ba'aretz asher lo-kilum benei Yisrael va'ya'alem Shlomo lemas ad hayom hazeh.
This verse describes a continuing obligation imposed by Solomon. 'min-beneihem' means 'from their sons'. 'asher notru achareihem' means 'who remained after them'. 'ba'aretz' means 'in the land'. 'asher lo-kilum benei Yisrael' means 'that the sons of Israel did not finish/consume'. 'va'ya'alem Shlomo lemas' means 'and Solomon imposed a tax'. 'ad hayom hazeh' means 'until this day'. Essentially, Solomon levied a tax on the remaining population, and that tax continues to this day.
[2CH.8.9] And from the children of Israel, whom Solomon did not give to servants for his work, because they were men of war, and captains of his thirds, and captains of his chariots, and his horsemen. [§]
oo-min-ben-ei yis-ra-el a-sher lo-na-tan shlo-mo le-a-va-dim li-mle-ach-to ki-hem-ma an-shei mil-cha-mah ve-sa-rei sha-li-shav ve-sa-rei rick-bo u-pa-ra-shav.
This verse describes those Israelites whom Solomon did not assign to labor work. It states these were men of war, captains of thirds, captains of chariots, and horsemen.
[2CH.8.10] And these are the officials who are stationed and belong to King Solomon, five hundred who were the rulers over the people. [§]
veh-eh-leh sah-ray hah-nee-tsah-veem ah-sher-lah-meh-lech shlo-moh ha-mee-shee-eem oo-mah-tah-yeem hah-roh-deem bah-ahm.
This verse lists the officials who served King Solomon. 'Veh-eh-leh' means 'and these'. 'Sah-ray' means 'princes' or 'officials'. 'Hah-nee-tsah-veem' refers to 'the standing ones' or 'officials who are stationed'. 'Ah-sher-lah-meh-lech' means 'who belong to the king'. 'Shlo-moh' is Solomon. 'Hah-mee-shee-eem oo-mah-tah-yeem' means 'five hundred'. 'Hah-roh-deem' means 'the rulers'. 'Bah-ahm' means 'over the people'.
[2CH.8.11] And Solomon brought the daughter of Pharaoh from the City of David to the house that he had built for her, for he said, "No woman shall reside for me in the house of David, King of Israel, because they are sacred, those to whom the Ark of Yahveh came." [§]
ve-et-bat-par'oh he'elah shlomo me'ir david la-bayit asher bana-lah ki amar lo-teshev isha li be-beit david melech yisrael ki kodesh hema asher ba'ah aleihem aron Yahveh.
This verse describes Solomon bringing the daughter of Pharaoh from the City of David to the house he had built for her. He reasons that no woman should dwell in the house of David, King of Israel, because it is sacred due to the presence of the Ark of Yahveh.
[2CH.8.12] Then Solomon offered burnt offerings to Yahveh on the altar of Yahveh that he had built before the hall. [§]
az he'elah shlomoh olot layahveh al mizbach yahveh asher banah lifnei ha'ulam.
This verse describes Solomon offering burnt offerings to Yahveh on the altar of Yahveh that he had built before the hall. "az" means "then". "he'elah" means "he offered". "shlomoh" is the name "Solomon". "olot" are "burnt offerings". "layahveh" means "to Yahveh". "al" means "on". "mizbach" means "altar". "asher" means "that". "banah" means "he built". "lifnei" means "before". "ha'ulam" means "the hall".
[2CH.8.13] And concerning the matter, day by day, to ascend, as the command of Moses, for Sabbaths and for months and for appointed times, three times in the year: in the festival of Unleavened Bread and in the festival of Weeks and in the festival of Booths. [§]
oo-vee-deh-var-yohm beh-yohm leh-hah-ah-loht keh-meetz-vah-t moh-sheh lah-shah-bah-toht veh-leh-hoh-dah-sheem veh-lah-moh-ahd-oht shah-lohsh peh-ah-meem bah-shah-nah beh-hag hah-mahtz-oht oo-veh-hag hah-shah-voo-oht oo-veh-hag hah-soo-koht.
This verse describes the requirement to ascend to the central sanctuary three times each year for festivals, as commanded by Moses. It specifically lists the festivals of Unleavened Bread, Weeks (Shavuot), and Booths (Sukkot).
[2CH.8.14] And he established, as the judgment of his father David, the divisions of the priests for their service, and the Levites for their watches to praise and to serve opposite the priests, to speak day by day, and the gatekeepers in their divisions for gate and gate, because thus was the commandment of David, a man of the Gods. [§]
va-ya-a-med ke-mish-pat da-vid-av-iv et-mach-le-kot ha-ko-ha-nim al-a-vo-da-tam ve-ha-le-vi-im al-mish-me-ro-tam le-ha-lel u-le-sha-ret ne-ged ha-ko-ha-nim lid-var yom be-yomo ve-ha-sho-a-rim be-mach-le-ko-tam le-sha-ar va-sha-ar ki khen mitz-vat da-vid ish-ha-e-lo-him.
This verse details David’s organization of the priestly divisions, the Levites, and the gatekeepers for their respective duties. It describes how David established these arrangements according to a predetermined order of service, and highlights that these arrangements were a commandment from David, a man of the Gods.
[2CH.8.15] And they did not deviate from the command of the king concerning the priests and the Levites regarding all matters and the treasuries. [§]
ve-lo saru mi-tzvat ha-melech al-ha-cohanim ve-ha-leviyim le-chol-davar ve-la-otzarot.
This verse describes that neither the priests nor the Levites deviated from the command of the king concerning all matters and the treasuries. 'Ve-lo' means 'and not'. 'Saru' means 'deviated'. 'Mi-tzvat' means 'from the command'. 'Ha-melech' means 'the king'. 'Al' means 'concerning'. 'Ha-cohanim' means 'the priests'. 'Ve-ha-leviyim' means 'and the Levites'. 'Le-chol-davar' means 'concerning all matters'. 'Ve-la-otzarot' means 'and the treasuries'.
[2CH.8.16] And all the work of Solomon was completed until the day the foundation of the house of Yahveh was laid, and until it was finished. The house of Yahveh was complete. [§]
va-ti-kon kol-mel-a-khet shlo-mo ad-hay-yom mu-sad beit-Yahveh ve-ad-ke-lot-o sha-lem beit Yahveh.
This verse describes the completion of all of Solomon's work on the Temple. 'Vatikon' means 'and completed'. 'Kol-melakhet' means 'all the work'. 'Shlomo' is Solomon. 'Ad-hayom' means 'until the day'. 'Musad' means 'foundation'. 'Beit-Yahveh' means 'the house of Yahveh'. 'Ve-ad-ke-loto' means 'and until its completion'. 'Shalem' means 'complete' or 'finished'.
[2CH.8.17] Then Solomon went to Ezion-geber and to Elot on the shore of the sea in the land of Edom. [§]
Az halach shlomo le'etsyon-geber ve'el-eilot al-sfat hayam be'eretz edom.
This verse describes Solomon going to Ezion-geber and Elot, which are locations on the shore of the sea in the land of Edom. Each word is translated directly. 'Az' is 'then'. 'Halach' is 'went'. 'Shlomo' is 'Solomon'. 'Le'etsyon-geber' is 'to Ezion-geber'. 'Ve'el-eilot' is 'and to Elot'. 'Al-sfat hayam' is 'on the shore of the sea'. 'Be'eretz edom' is 'in the land of Edom'.
[2CH.8.18] And Hiram sent to him, by his servants, ships and sailors who knew the sea. And they came with Solomon’s servants to Ophir, and they took from there four hundred and fifty weights of gold, and they brought it to King Solomon. [§]
Va-yish-lach-lo Chu-ram be-yad-av-adav o-ni-yot va-av-a-dim yo-de-ei yam, va-ya-vo-u im-av-dei Shlo-mo-he O-fi-rah, va-yiq-chu mi-sham ar-ba-me-ot va-cha-mish-shim ki-kar za-hav, va-ya-viu el-ha-me-lech Shlo-mo-he.
This verse describes Hiram, king of Tyre, sending ships and sailors to Solomon. They travel to Ophir and return with a substantial amount of gold for King Solomon. The names are kept as transliterations as they are proper nouns. ‘Yad’ means ‘hand’ and is translated as ‘by’. ‘Ki-kar’ is a unit of weight, translated as ‘weight’ for clarity. ‘Mi-sham’ means ‘from there’.
2CH.9
[2CH.9.1] And the queen of Sheba heard about the renown of Solomon, and she came to test Solomon with riddles in Jerusalem with a very great force, and camels bearing spices and gold in abundance and precious stone. And she came to Solomon and spoke with him everything that was with her heart. [§]
oo-mal-kat-shva-ah shma-ah et shma shlo-moh va-tavo le-nah-sot et shlo-moh be-hee-dot bee-roo-sha-lim be-khayil ka-ved me-od oo-geh-ma-leem no-seem be-sa-meem ve-zah-hav la-rov ve-even ye-ka-rah va-tavo el shlo-moh va-teh-da-ber im-oh et kol asher ha-yah im-lev-vah.
This verse describes the Queen of Sheba hearing about Solomon's wisdom and coming to test him with riddles. She arrives with a large entourage carrying spices, gold, and precious stones. She then speaks with Solomon, revealing everything in her heart.
[2CH.9.2] And Solomon told her all her matters, and no matter was hidden from Solomon that he did not tell her. [§]
va-yaged-lah shlomo et-kol-dvareha ve-lo ne-elam davar mi-shlomo asher lo higgid lah.
This verse describes Solomon telling the Queen of Sheba everything she asked about. The phrasing emphasizes that Solomon held nothing back and revealed all information to her. "Vayaged" means "and he told". "Et" is a grammatical marker that doesn't translate directly. "Kol" means "all". "Dvareha" means "her words" or "her matters". "Ve-lo" means "and not". "Ne-elam" means "hidden" or "concealed". "Davar" means "word" or "matter". "Mi-shlomo" means "from Solomon". "Asher" means "that" or "which". "Lo higgid lah" means "he did not tell her".
[2CH.9.3] And the queen of Sheba saw the wisdom of Solomon and the house that he built. [§]
va-teh-reh mal-khat shvah-ah et khakh-mat shlo-moh veh-ha-bah-yeet ah-sher bah-nah
This verse describes the Queen of Sheba witnessing Solomon's wisdom and the house that he built. 'Mal-khat' means queen. 'Shvah' is Sheba. 'Khakh-mat' means wisdom. 'Shlo-moh' is Solomon. 'Bah-yeet' means house. 'Ah-sher' means that/which. 'Bah-nah' means he built.
[2CH.9.4] The food of the table, and the seating of the servants, and the standing of those who minister, and their garments, and their drinks, and their garments, and the upper room, which one ascends into the house of Yahveh, and there was no spirit in it anymore. [§]
oo-mah-chal shool-khan-o oo-mo-shahv ahv-dahv-yo oo-mah-ah-mahd mesh-ah-rah-tahv-yo oo-mal-boo-sheh-yehm oo-mash-kahv-yo oo-mal-boo-sheh-yehm vah-ah-lee-yah-toh ah-sher yah-ah-leh beit Yahveh veh-lo-hah-yah ohd bah roo-ach.
This verse details the cessation of divine presence from the Temple. It lists various elements connected to the Temple’s service – food, seating, attendance, clothing, drink – and then describes the ‘elevation’ or ascent within the house of Yahveh. The final clause states that there was no spirit present afterwards.
[2CH.9.5] And she said to the king, "The truth of the word that I heard in my land concerning your words and concerning your wisdom is true." [§]
va-to-mer el-ha-me-lech emet ha-da-var asher sha-ma-ti be-artzi al-de-va-rei-cha ve-al-chok-ma-techa.
This verse comes from 1 Kings 10:7. It records the Queen of Sheba speaking to King Solomon. 'Va-to-mer' means 'and she said'. 'El-ha-me-lech' means 'to the king'. 'Emet ha-da-var' means 'the truth of the word'. 'Asher shama-ti' means 'that I heard'. 'Be-artzi' means 'in my land'. 'Al-de-va-rei-cha' means 'concerning your words'. 'Ve-al-chok-ma-techa' means 'and concerning your wisdom'.
[2CH.9.6] And I did not believe the things they said about you until I came and my eyes saw it, and behold, not even half the extent of your wisdom was told to me. You have added to the report which I heard. [§]
ve-lo-he-emanti le-divrehem ad asher-bati va-tirenah einai ve-hineh lo hugad-li chatsi marbit chachmatecha yasafta al-hashmueh asher shamati.
This verse describes a speaker admitting they did not believe reports about someone's wisdom until they personally witnessed it. The speaker states that even after seeing it firsthand, they were not told the full extent of the person's wisdom; the reality exceeded the rumors they had heard. The words are: 'and not-I-believed to-words-of-them until-that-I-came and-saw eyes-of-me and-behold not-was-told-to-me half multitude wisdom-of-you you-added upon-the-report which-I-heard.'
[2CH.9.7] Blessed are your people, and blessed are your servants, these who stand before you always and hear your wisdom. [§]
ash-ray a-na-she-cha ve-ash-ray a-va-de-cha eh-leh ha-om-dim lif-a-nev-cha ta-mid ve-shom-im et-chok-ma-tech-a
This verse is a declaration of blessedness upon those who stand before and listen to the wisdom of ‘God’. 'ash-ray' means blessed. 'a-na-she-cha' means ‘your people’ (plural, masculine). 'a-va-de-cha' means ‘your servants’ (plural, masculine). 'eh-leh' means ‘these’. 'ha-om-dim' means ‘the standing’. 'lif-a-nev-cha' means ‘before your face’ which signifies ‘before you’. 'ta-mid' means ‘always, continually’. 've-shom-im' means ‘and they hear’. 'et-chok-ma-tech-a' means ‘your wisdom’.
[2CH.9.8] May Yahveh, the Gods, be blessed, your God, who desired you to be placed on the throne as king for Yahveh, the Gods, through the love the Gods have for Israel, to establish them forever. And has given you rule over them as king, to do what is right and just. [§]
yehi Yahveh Elohimcha baruch asher chafetz becha letittecha al kisseo lemelech leYahveh Elohimcha be'ahavat Elohimcha et Yisrael leha'amido leolam vayittencha aleihem lemelech la'asot mishpat u'tzedakah.
This verse expresses a blessing and affirmation of kingship. It states that Yahveh, the Gods, is blessed as the God of the person addressed, because Yahveh desired them to be placed on the throne as king for Yahveh, the Gods. This is motivated by the love the Gods have for Israel, to establish them forever, and has given them rule over others to do what is right and just.
[2CH.9.9] And she gave to the king one hundred and twenty talents of gold, and spices in very great abundance, and precious stone. And there was no spice like that which the queen of Sheba gave to the king Solomon. [§]
Va-ti-ten la-me-lech me-ah ve-es-rim ki-kar za-hav u-ve-sa-mim la-rov me-od ve-e-ven ye-ka-ra ve-lo ha-ya ka-boscham ha-hu asher na-ta-na mal-chat shva la-me-lech shlo-mo.
This verse describes the Queen of Sheba giving gifts to King Solomon. The gifts include a large amount of gold, spices in great abundance, and precious stones. The verse specifically emphasizes that the spices she gave were unlike any others the king had received before.
[2CH.9.10] Also, the servants of Hiram and the servants of Solomon, who brought gold from Ophir, brought algum trees and precious stone. [§]
və-gam-ʿavḏê ḥîrām wə-ʿavḏê šəlōmō ʾăšer-hēḇîʾū zāhāv mēʾōp̄îr hēḇîʾū ʿăṣê ʾalgummîm wə-ʾeben yəqārā.
This verse describes those who brought gold from Ophir, as well as algum trees and precious stones. 'Gam' means 'also'. 'Avdei' is the plural form of 'eved', meaning 'servants'. 'Chiram' is a proper noun referring to Hiram. 'Shlomoh' is a proper noun referring to Solomon. 'Asher' means 'who' or 'which'. 'Heviu' means 'they brought'. 'Zahav' means 'gold'. 'Me' means 'from'. 'Ophir' is a place name. 'Atzei' means 'trees of'. 'Algummim' is a type of wood. 'Even' means 'stone'. 'Yekara' means 'precious'.
[2CH.9.11] And the king made supports of algum trees for the house of Yahveh and for the house of the king, and harps and lutes for the singers, and such as these had not been seen previously in the land of Judah. [§]
Va'yas the king the trees of the algumim supports to the house of Yahveh and to the house of the king, and kinnorot and nevalim for the singers, and not seen were like them previously in the land of Judah.
This verse describes the king making decorative items from algum trees. 'Algum' trees are often identified as sandalwood. These items included supports (likely pillars), kinnorot (a type of harp), and nevalim (another stringed instrument, possibly a lute). The verse emphasizes the uniqueness of these items, stating that nothing like them had been seen before in the land of Judah.
[2CH.9.12] And King Solomon gave to the Queen of Sheba all her desire which she asked, besides what she brought to the king. And she turned and went to her land, she and her servants. [§]
vehahamelech shlomoh natan lemalchat shva et kol cheftzah asher sha'alah milbad asher heviah el hamelech vatachpoch vatelech leartzah hee vaavadeha.
This verse describes King Solomon giving the Queen of Sheba everything she asked for, in addition to what she brought to him. She then turned and went to her land with her servants.
[2CH.9.13] And the weight of the gold that came to Solomon in one year was six hundred and sixty-six kikkarim of gold. [§]
vayhi mishqal hazahav asher ba lishlomo beshanah echat shesh me'ot vesishim vesish kikkarei zahav
This verse details the weight of gold that came to Solomon in one year. Let's break down the names: 'vayhi' is a conjunction meaning 'and it was'. 'mishqal' means 'weight'. 'hazahav' means 'the gold'. 'asher' means 'that'. 'ba' means 'came'. 'lishlomo' means 'to Solomon'. 'beshanah' means 'in the year'. 'echat' means 'one'. 'shesh me'ot' means 'six hundred'. 'vesishim' means 'and sixty'. 'vesish' means 'and six'. 'kikkarei' is the plural of 'kikkar', which is a unit of weight. 'zahav' means 'gold'.
[2CH.9.14] Apart from the men of Tarshish and the merchants, bringing, and all the kings of Arab and the officials of the land, bringing gold and silver to Solomon. [§]
l’vad mei’anshei ha-tarim v’ha-socharim mevi’im v’chol-malchei arav u-fachot ha-aretz mevi’im zahav v’kesef li-shlomo
This verse describes those who brought gifts to Solomon. 'l’vad' means ‘apart from’ or ‘besides’. ‘anshei’ means ‘men of’. ‘ha-tarim’ means ‘the Tarshishites’. ‘v’ha-socharim’ means ‘and the merchants’. ‘mevi’im’ means ‘bringing’. ‘chol’ means ‘all’. ‘malchei’ means ‘kings of’. ‘arav’ means ‘Arab’. ‘u-fachot’ means ‘and the officials’. ‘ha-aretz’ means ‘of the land’. ‘zahav’ means ‘gold’. ‘v’kesef’ means ‘and silver’. ‘li-shlomo’ means ‘to Solomon’.
[2CH.9.15] And King Solomon made two hundred shields of beaten gold, and six hundred shields of beaten gold would ascend upon the one shield. [§]
va-ya-as ha-me-lech shlo-mo ma-at-ayim tzin-ah zah-hav sha-chut shesh me-ot zah-hav sha-chut ya-a-leh al-ha-tzin-ah ha-ech-at.
This verse describes King Solomon making hundreds of shields of gold. "Va-ya-as" means "and he made". "Ha-melech shlomo" is "the king Solomon". "Ma-at-ayim" means "two hundred". "Tzin-ah" means "shields". "Zah-hav" means "gold". "Sha-chut" means "beaten" or "overlayed". "Shesh me-ot" means "six hundred". "Ya-a-leh" means "will ascend" or "will come up". "Al-ha-tzin-ah ha-ech-at" means "upon the one shield". The word 'tzinah' is used here to refer to shields, though it can also mean daughters or ornaments.
[2CH.9.16] And three hundred shields were overlaid with gold, three hundred gold pieces being applied to the one shield, and the king gave them in the house of the forest of Lebanon. [§]
u-shlosh-mei-ot maginim zahav shachut shlosh mei-ot zahav ya-aleh al-ha-magen ha-echat va-yitnem ha-melech be-beit ya-ar ha-levanon.
This verse describes the quantity of gold used to cover shields. 'Shlosh mei-ot' means 'three hundred'. 'Maginim' means 'shields'. 'Zahav' means 'gold'. 'Shachut' implies the gold was overlaid or hammered. 'Ya-aleh' means 'will go up' or 'will be applied'. 'Ha-magen ha-echat' means 'the one shield'. 'Va-yitnem ha-melech' means 'and the king gave'. 'Be-beit ya-ar ha-levanon' means 'in the house of the forest of Lebanon'.
[2CH.9.17] And the king made a great throne of ivory, and he overlaid it with pure gold. [§]
va-ya-as ha-me-lech kis-sei-shen ga-dol va-ye-tsa-peh-hu za-hav ta-hor
This verse describes the making of a throne for the king. 'Va-ya-as' means 'and he made'. 'Ha-me-lech' means 'the king'. 'Kis-sei-shen' means 'throne of ivory'. 'Ga-dol' means 'great'. 'Va-ye-tsa-peh-hu' means 'and he overlaid it'. 'Za-hav' means 'gold'. 'Ta-hor' means 'pure'.
[2CH.9.18] There are six steps leading up to the throne, and a covering of gold on the throne, with holdings and armrests on either side of the place of sitting, and two lions are standing near the armrests. [§]
ve-shesh ma-a-lot la-kis-seh ve-kev-esh ba-zah-hav la-kis-seh ma-o-khaz-im ve-ya-do-t miz-zeh u-miz-zeh al-me-kom ha-sha-vet u-sh-na-yim a-ra-yot o-me-dim ei-tzel ha-ya-dot.
This verse describes the throne of Solomon. 'Shesh' means six. 'Ma'alot' refers to steps. 'Kisseh' means throne. 'Kevesh' means covering or overlay. 'Zahav' means gold. 'Ma'ochazim' are holdings or arms. 'Yadot' are hands, or armrests. 'Mizzeh u-mizzeh' means 'from this side and that side'. 'Me-kom ha-shavet' is the place of sitting. 'Arayot' are lions. 'Omedim' means standing. 'Eitzel' means near.
[2CH.9.19] And twelve lions were standing there on the six steps, from this side and that side. Such a thing has not been done for any kingdom. [§]
oo-shnay-eem ah-sah-ray-oht oh-me-deem shahm al-shesh ha-mah-ah-loht mee-zeh oo-mee-zeh lo-nah-ah-sah khohn le-khol-mam-lah-khah
This verse describes twelve lions standing on six steps, one on each side. It emphasizes that this arrangement has not been done in any other kingdom. The verse uses descriptive language and focuses on a unique visual scene.
[2CH.9.20] And all the drinking vessels of the king were gold, and all the vessels of the house of Lebanon’s forest were gold, sealed. There was no silver considered of worth in the days of Solomon at all. [§]
vechol kely mashkeh hammelech shlomo zahav vechol kely beit ya'ar hal'vanon zahav sagur ein kesef necheshav bimey shlomo lim'umah
This verse describes the luxurious items belonging to King Solomon. Specifically, it states that all the drinking vessels of the king were gold, and all the vessels of the house of Lebanon’s forest were also gold. Gold was so prevalent during Solomon’s reign that silver was considered of no value.
[2CH.9.21] For the ships of the king go to Tarshish with the servants of Huram, one every three years. The ships of Tarshish carry gold and silver, ivory, monkeys and peacocks. [§]
kee-on-ee-yot la-meh-lech hole-chot tar-sheesh im av-day khoo-ram ach-at le-sha-losh sha-neem ta-vo-nah on-ee-yot tar-sheesh nose-ot za-hav va-keh-sef shen-ha-veem ve-ko-feem ve-too-kee-eem.
This verse describes ships belonging to the king going to Tarshish with the servants of Huram. These ships return every three years, carrying gold, silver, ivory, monkeys, and peacocks.
[2CH.9.22] And King Solomon grew beyond all kings of the land in wealth and wisdom. [§]
va-yig-dal ha-me-lech shlo-mo mee-kol mal-chei ha-ah-retz le-o-sher ve-chok-mah
This verse describes the growth of King Solomon. 'Va-yig-dal' means 'and he grew'. 'Ha-me-lech shlo-mo' is 'the king Solomon'. 'Mee-kol mal-chei ha-ah-retz' means 'from all kings of the land'. 'Le-o-sher ve-chok-mah' means 'to wealth and wisdom'.
[2CH.9.23] And all the kings of the earth sought the face of Solomon to hear his wisdom, which the Gods gave in his heart. [§]
vechol malchei haaretz mevakshim et pnei shlomo lishmoa et chachmato asher natan haelohim belibo.
This verse describes all the kings of the earth seeking the face of Solomon to hear his wisdom, which the Gods had given in his heart. 'vechol' means 'and all'. 'malchei' means 'kings of'. 'haaretz' means 'the earth'. 'mevakshim' means 'they seek'. 'et pnei' means 'the face of'. 'shlomo' is the name 'Solomon'. 'lishmoa' means 'to hear'. 'et chachmato' means 'his wisdom'. 'asher' means 'which'. 'natan' means 'gave'. 'haelohim' means 'the Gods'. 'belibo' means 'in his heart'.
[2CH.9.24] And they bring each one his offering, silver vessels and gold vessels, and gifts of well-being, weapons and spices, horses and mules, a matter of year by year. [§]
vehem mevi'im ish minchatoh keli kesef u keli zahav u s'lamot neshek u besamim susim u peradim d'var shanah be'shanah.
This verse describes people bringing gifts and tribute. 'Vehem' means 'and they'. 'Mevi'im' means 'bringing'. 'Ish' means 'man', but in this context means 'each one'. 'Minchatoh' means 'his offering'. 'Keli kesef' means 'silver vessels'. 'Keli zahav' means 'gold vessels'. 'S'lamot' means 'peace offerings' or 'gifts of well-being'. 'Neshek' means 'weapons'. 'Besamim' means 'spices'. 'Susim' means 'horses'. 'Peradim' means 'mules'. 'D'var shanah be'shanah' means 'year by year' or 'a matter of year by year'.
[2CH.9.25] And it was to Solomon four thousand stables for horses and chariots, and twelve thousand horsemen. And he stationed them in the cities of the chariots and with the king in Jerusalem. [§]
Va-yhi li-shlomo arba'at alfim uriyot susim u-merkabot u-shneyim asar elef parashim va-yanichém be'arei ha-rechev ve-im-ha-melech bi-yerushalayim.
This verse details the number of chariots, horses, and horsemen King Solomon possessed. 'Va-yhi' means 'and it was'. 'Li-shlomo' means 'to Solomon'. 'Arba'at alfim' means 'four thousand'. 'Uriyot' refers to stables or store cities for chariots and horses. 'Susim' means 'horses'. 'U-merkabot' means 'and chariots'. 'U-shneyim asar elef' means 'and twelve thousand'. 'Parashim' means 'horsemen'. 'Va-yanichém' means 'and he stationed them'. 'Be’arei ha-rechev' means 'in the cities of the chariots'. 'Ve-im-ha-melech' means 'and with the king'. 'Bi-yerushalayim' means 'in Jerusalem'.
[2CH.9.26] And it was that the ruler reigned over all the kings, from the river and to the land of the Philistines, and to the border of Egypt. [§]
va-yhi moshel be-chol-ha-melakhim min-ha-nahar ve-ad-eretz pelishtim ve-ad gvul mitzrayim
This verse describes the dominion of a ruler. 'va-yhi' means 'and it was'. 'moshel' means 'ruler'. 'be-chol' means 'over all'. 'ha-melakhim' means 'the kings'. 'min-ha-nahar' means 'from the river'. 've-ad' means 'and to/until'. 'eretz pelishtim' means 'land of the Philistines'. 've-ad gvul mitzrayim' means 'and to the border of Egypt'.
[2CH.9.27] 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'.
[2CH.9.28] And they brought forth horses from Egypt to Solomon, and from all the lands. [§]
u-motzi'im susim mi-mitzrayim li-shlomo u-mi-kol-ha-aratzot.
This verse describes the bringing forth of horses from Egypt to Solomon, and from all the lands. 'Motzi'im' is a plural form indicating those who bring forth or take out. 'Mitzrayim' is Egypt. 'Shlomo' is Solomon. 'Ha-aratzot' means 'the lands'. The 'u' at the beginning of each clause is a conjunction meaning 'and'.
[2CH.9.29] And the remainder of the words of Solomon, the first ones and the last ones, are they not written on the words of Nathan my Lord's prophet and on the prophecy of Ahijah the Shilonite and in the visions of Iddo the seer concerning Jeroboam son of Nebat? [§]
u'sh'ar divrei shlomo harishonim veh'acharoneem haloa hem ketuvim al divrei natan hanavi veal nev'uat achiyah hashiloni uvachazot ye'do hachozheh al yarav'am ben nevati.
This verse discusses where the remaining words and deeds of Solomon are written. It states they are recorded on the accounts of Nathan the prophet, the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer concerning Jeroboam son of Nebat.
[2CH.9.30] And Solomon reigned in Jerusalem over all Israel for forty years. [§]
Va-yim-loch Shlo-mo be-yru-sha-la-im al-kol-yis-ra-el ar-ba-im sha-nah.
This verse describes Solomon's reign. 'Va-yim-loch' means 'and he reigned'. 'Shlo-mo' is the name Solomon. 'Be-yru-sha-la-im' means 'in Jerusalem'. 'Al-kol-yis-ra-el' means 'over all Israel'. 'Ar-ba-im sha-nah' means 'forty years'.
[2CH.9.31] And Solomon lay down with his fathers, and they buried him in the city of David, his father. And Rehoboam, his son, reigned in his place. [§]
va-yish-khav shlo-mo u-im-a-vo-tav va-yik-bru-hu be-ir da-vid a-vav-hu va-yim-loch re-chav-am ben-no tach-tat-av.
This verse describes the death of Solomon and the ascension of his son, Rehoboam, to the throne. 'Vayishkav' means 'and he lay down' (died). 'Im-avotav' means 'with his fathers'. 'Vayikbruhu' means 'and they buried him'. 'Be-ir David' means 'in the city of David'. 'Avav-hu' means 'his father'. 'Vayimloch' means 'and he reigned'. 'Rechav-am' is a proper noun, the name of Solomon’s son. 'Ben-no' means 'his son'. 'Tachat-av' means 'under him' or 'in his place'.
2CH.10
[2CH.10.1] And Rehoboam went to Shechem, because all of Israel came to Shechem to make him king. [§]
vayelekh rekhav'am shkhemah ki shkhem ba'u kol-yisra'el lehamlikh oto.
This verse describes Rehoboam going to Shechem because all of Israel came to Shechem to make him king. "Vayelekh" means "and he went". "Rekhav'am" is the name Rehoboam. "Shkhemah" is Shechem. "Ki" means "because". "Ba'u" means "they came". "Kol-yisra'el" means "all of Israel". "Lehamlikh" means "to make king". "Oto" means "him".
[2CH.10.2] And it happened that when Jeroboam son of Nebat heard, and he was in Egypt, who had fled from before Solomon the king, then Jeroboam returned from Egypt. [§]
va-yhi ki-shmoa Yarav'am ben-Nevat ve-hu be-Mitzrayim asher barach mi-pnei Shlomo ha-melech va-yashav Yarav'am mi-Mitzrayim.
This verse describes Jeroboam son of Nebat, who was in Egypt fleeing from King Solomon, and then returning from Egypt. 'Va-yhi' introduces a narrative sequence, similar to 'and it happened'. 'Ki' means 'that' or 'when'. 'Ben' means 'son of'. 'asher' means 'who' or 'which'. 'mi-pnei' means 'from the presence of' or 'from before'. 'ha-melech' means 'the king'. 'va-yashav' means 'and he returned'.
[2CH.10.3] They sent and called to him, and Jeroboam and all Israel came, and they spoke to Rechav'am, saying: [§]
vayishlchu vayikreu-lo vayavo yarav'am vechol-yisrael vayedabru el-rechav'am le'emor
This verse describes a delegation being sent to Rechav'am (Jeroboam's son) by all of Israel. 'Vayishlchu' means 'they sent'. 'Vayikreu-lo' means 'they called to him'. 'Vayavo' means 'he came'. 'Yarav'am' is a proper noun (Jeroboam). 'Vechol-yisrael' means 'and all Israel'. 'Vayedabru' means 'they spoke'. 'El-rechav'am' means 'to Rechav'am'. 'Le'emor' means 'saying'.
[2CH.10.4] Your father made our yoke hard, and now make light the labor of your father, the harsh one, and his yoke, the heavy one, that he gave upon us, and we will serve you. [§]
Avicha hiksha et-ulleinu ve'ata hakeil me'avodat avicha hakasha u'me'ullo hakaved asher-natan aleinu vene'avdeka
This verse is a plea for relief from harsh labor. 'Avicha' means 'your father'. 'Hiksha' means 'made hard'. 'Ulleinu' means 'our yoke'. 'Ve'ata' means 'and now'. 'Hakeil' means 'make light'. 'Avodat' means 'the labor of'. 'Hakasha' means 'the harsh'. 'Ulo' means 'his yoke'. 'Hakaved' means 'the heavy'. 'Asher-natan' means 'that he gave'. 'Aleinu' means 'upon us'. 'Vene'avdeka' means 'and we will serve you'.
[2CH.10.5] And he said to them, "Three more days and return to me." And the people went. [§]
va-yo-mer a-lei-hem od shlo-sheh ya-mim ve-shoo-vu ei-lai va-ye-lech ha-am.
This verse describes a communication where someone tells a group of people to return after three days. 'Va-yo-mer' means 'and he said'. 'A-lei-hem' means 'to them'. 'Od' means 'still' or 'again', but in this context indicates 'three more'. 'Shlo-sheh ya-mim' is 'three days'. 'Ve-shoo-vu' means 'and you return'. 'Ei-lai' means 'to me'. 'Va-ye-lech' means 'and he went'. 'Ha-am' means 'the people'.
[2CH.10.6] And King Rechabam consulted with the elders who had stood before Solomon his father while he was living, saying, "How do you advise responding to this people with a matter?" [§]
va-yee-vah-atz ha-me-lech re-chav-am et-ha-zeke-neem a-sher-ha-yoo o-med-eem lee-fnee shlo-mo ah-vee bee-hee-toh chai le-e-mor ei-ch at-tem no-atz-eem le-ha-sheev la-am ha-zeh dah-var.
This verse describes King Rechabam consulting with the elders who had served before his father, Solomon, while Solomon was still alive. He asks them for advice on how to respond to the people.
[2CH.10.7] And they spoke to him, saying, “If it will be good to this people and you find favor with them, and you speak good things to them, they will be your servants all of their days.” [§]
vayidberu elav leemor im-tiheyeh letov lehaam hazeh ureitzitam vedibartam alehem devarim tovim vehayu lecha avadim kol-hayamim.
This verse recounts a conversation with someone, offering a condition for favorable treatment. They speak to him, saying 'if it will be good to this people and you will find favor with them, and you speak to them good things, they will be your servants all of their days.' 'Elav' means 'to him.' 'Leemor' means 'saying.' 'Im' means 'if.' 'Tiheyeh' means 'it will be.' 'Letov' means 'for good.' 'Lehaam hazeh' means 'to this people.' 'Ureitzitam' means 'and you will find favor with them.' 'Vedibartam alehem' means 'and you speak to them.' 'Devarim tovim' means 'good things.' 'Vehayu lecha avadim' means 'and they will be your servants.' 'Kol-hayamim' means 'all of their days.'
[2CH.10.8] And he abandoned the counsel of the elders who advised him, and he sought counsel from the young men who grew up with him, those who stand before him. [§]
Va-ya-azov et-atzat ha-zekenim asher ye-atzuhu va-yiva-atz et-ha-yeladim asher gadlu itto ha-omedim lifanav.
This verse describes a king who abandons the counsel of his elders and instead seeks advice from younger men who grew up with him and stand before him. 'Va-ya-azov' means 'and he abandoned'. 'Et-atzat' means 'the counsel of'. 'Ha-zekenim' means 'the elders'. 'Asher ye-atzuhu' means 'who advised him'. 'Va-yiva-atz' means 'and he sought counsel'. 'Et-ha-yeladim' means 'the young men'. 'Asher gadlu itto' means 'who grew up with him'. 'Ha-omedim lifanav' means 'who stand before him'.
[2CH.10.9] And he said to them, "What are you consulting, and we will return a word to this people, that they spoke to me, saying, 'God from the burden that your father gave upon us?'" [§]
vayomer alehem mah atem noatzim venashiv davar et haam hazeh asher dibru elai leemor hakeil min haol asher natan avicha aleinu.
This verse recounts a conversation where people are discussing a plan and speaking about relieving a burden. 'Vayomer' means 'and he said'. 'Alehem' means 'to them'. 'Mah atem noatzim' means 'what are you consulting'. 'Venashiv davar' means 'and we will return a word'. 'Et haam hazeh' means 'to this people'. 'Asher dibru elai' means 'that they spoke to me'. 'Leemor' means 'saying'. 'Hakeil min haol' means 'God from the yoke/burden'. 'Asher natan avicha aleinu' means 'that your father gave upon us'.
[2CH.10.10] And the children who grew up with him spoke to him, saying, "Thus you shall say to the people who have spoken to you, saying, "Your father made our yoke heavy upon us, but you will lighten it for us." Thus you shall say to them, "My littleness is thicker than the loins of my father." [§]
vaydabru itto hayeladim asher gadlu itto leemor koh toamar laam asher dibru eleicha leemor avicha hikbid et uleni veatah hakel mealeinu koh toamar alehem katani avah mimatnei avi
This verse recounts a conversation with the grown children of a man. They instruct him on what to say to the people who have complained to him about his father's heavy burdens. Essentially, they tell him to promise the people relief from the burdens, comparing his rule to being lighter than his father’s.
[2CH.10.11] And now, my father has loaded upon you a heavy burden, and I will add to your burden. My father will discipline you with rods, and I with scorpions. [§]
ve'atah avi he'emis aleichem ol kaved va'ani osif al ul'chem avi yissar etchem bashotim va'ani ba'akravim.
This verse contains several instances of "avi" which refers to 'my father'. "He'emis" means 'he has loaded'. "Ol" translates to 'yoke' or 'burden'. "Kaved" means 'heavy'. "Osif" means 'I add'. "Ul'chem" means 'your yoke'. "Yissar" means 'will discipline'. "Etchem" means 'you'. "Bashotim" means 'with rods'. "Ba'akravim" means 'with scorpions'. The verse speaks of a father imposing a heavy burden, and someone adding to that burden, with discipline coming in the form of rods and scorpions.
[2CH.10.12] 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." [§]
va-yo-vo yarav-am ve-chol-ha-am el-rechav-am bay-yom ha-shlishi ka-asher diber ha-melech le-emor shuvu elai bay-yom ha-shlishi.
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 treated literally. 'Yom' means 'day' and 'ha' is 'the', so 'ha-yom' is 'the day'.
[2CH.10.13] And the king answered them harshly, and the king Rechav-am abandoned the advice of the elders. [§]
va-ya-a-nem ha-me-lech ka-shah va-ya-azov ha-me-lech rechav-am et at-zat ha-zeke-nim
This verse describes the king responding harshly to the people and then abandoning the advice of the elders. 'Va-ya-a-nem' means 'and he answered'. 'Ha-me-lech' means 'the king'. 'Ka-shah' means 'harshly'. 'Va-ya-azov' means 'and he abandoned'. 'Rechav-am' is the king's name. 'Et' is a grammatical marker indicating the direct object. 'At-zat' means 'the advice of'. 'Ha-zeke-nim' means 'the elders'.
[2CH.10.14] And He spoke to them according to the counsel of the children, saying, "I will make your yoke heavy, and I will add to it. Your father will discipline you with rods, and I will with scorpions." [§]
va-ye-da-ber a-lei-hem ka-at-za-t ha-ye-la-dim le-mor ach-bid et ul-chem va-a-ni o-sif a-lav av-i yi-sar et-chem ba-sho-tim va-a-ni ba-ak-ra-vim.
This verse describes a message being delivered to a people. It states that their burden will be made heavy, and another burden will be added to it. Their father will discipline them with rods, and 'I' will discipline them with scorpions. The 'I' is likely a divine being speaking, and 'father' is likely another divine being.
[2CH.10.15] And the king did not listen to the people, for there was a circumstance from the Gods, in order that Yahveh might establish His word, which He spoke through the hand of Ahijah the Shilonite to Jeroboam son of Nebat. [§]
v'lo shamah hamelech el ha'am ki haytah nesibah me'im ha'elohim l'ma'an hakim Yahveh et dvaro asher diber b'yad achiyahu hashiloni el yarav'am ben nevat.
This verse describes the king not listening to the people because of a circumstance originating from the Gods, in order that Yahveh might establish His word which He spoke through the hand of Ahijah the Shilonite to Jeroboam son of Nebat.
[2CH.10.16] And all Israel, because the king did not listen to them, returned to the king saying, “What portion do we have in David, and no inheritance in the son of Jesse? Each man to his tents, Israel!” Now, see your house, David. And all Israel went each man to his tents. [§]
v'khol-yisrael ki lo-shama hamelech lahem vayashivu ha'am et-hamelech le'emor mah-lanu helek bedavid velo nachalah beven-yishai ish le'ohaleich yisrael atah re'eh beitch david vayyelech kol-yisrael le'ohalah.
This verse describes the tribes of Israel rebelling against King David because he did not listen to their concerns. They question what portion or inheritance they have in David's kingdom, and declare they have no part in the house of Jesse (David's father). They tell David to tend to his own house and return to his own territory, and the verse concludes with all of Israel returning to their tents.
[2CH.10.17] And the people of Israel who lived in the cities of Judah, and Rehoboam reigned over them. [§]
oo-v’nee yees-rah-el ha-yoh-shee-veem b’ah-ray yeh-hoo-dah vah-yeem-loch ah-lay-hem reh-hav-ah-ahm.
This verse describes the people of Israel who lived in the cities of Judah, and that Rehoboam reigned over them. 'B’nee Yeesrael' means 'the sons of Israel' or 'the people of Israel'. 'Ha-yoh-shee-veem' means 'the dwelling' or 'the ones who dwell'. 'B’ah-ray' means 'in the cities of'. 'Yehudah' is Judah. 'Vah-yeem-loch' means 'and he reigned'. 'Ah-lay-hem' means 'over them'. 'Rehav-ah-ahm' is the name Rehoboam.
[2CH.10.18] And King Rehoboam sent Adoram, who was over the tax, and the people of Israel stoned him with stones until he died. And King Rehoboam strengthened himself to go up into the chariot to flee to Jerusalem. [§]
Va-yish-lach ha-me-lech Rechav-am et-ha-do-ram asher al-ha-mas, va-yir-ge-mu-vo bnei-yis-ra-el even va-ya-mot. Ve-ha-me-lech Rechav-am hit-a-metz la-a-lot ba-mer-cha-vah la-nus Yerushalayim.
This verse describes the stoning of Adoram, who was in charge of forced labor, by the people of Israel. King Rehoboam then attempts to escape to Jerusalem in his chariot.
[2CH.10.19] They transgressed, Israel, in the house of David until this day. [§]
vayifsh'u yisra'el b'veit david ad hayom hazeh.
This verse states that Israel transgressed in the house of David until this day. "Vayifsh'u" means "they transgressed". "Yisra'el" is Israel. "B'veit david" means "in the house of David". "Ad hayom hazeh" means "until this day".
2CH.11
[2CH.11.1] And Rehoboam went to Jerusalem and assembled the house of Judah and Benjamin, one hundred and eighty thousand young men making war, to fight with Israel, to return the kingdom to Rehoboam. [§]
va-yo-vo re-hav-am ye-ru-sha-lim va-ya-ka-hel et-beit ye-hu-da u-vin-ya-min me-ah u-shmo-nim elef ba-khur o-seh mil-kha-mah le-hi-la-khem im-yis-ra-el le-ha-shiv et-ha-mam-la-kha lir-hav-am.
This verse describes Rehoboam gathering the tribes of Judah and Benjamin to prepare for war against Israel, with the intention of regaining the kingdom for himself. The numbers given (180,000) represent fighting men.
[2CH.11.2] And it happened, the word of Yahveh came to Shma’yahu, a man of the Gods, to say. [§]
va-yhi d’var-yevaveh el-shma’yahu ish-ha-elohim le’emor.
This verse begins with a common introductory phrase meaning 'and it happened'. 'd’var-yevaveh' literally means 'the word of Yahveh'. 'el-shma’yahu' means 'to Shma’yahu'. 'ish-ha-elohim' means 'man of the Gods'. 'le’emor' means 'to say'. Therefore, the verse describes a situation where the word of Yahveh came to a man of the Gods to speak.
[2CH.11.3] Say to Rechav'am, son of Shlomo, king of Judah, and to all of Israel in Judah and Benjamin, saying: [§]
Emor el-Rechav'am ben-Shlomo melech Yehudah ve'el kol Yisrael biYehudah uviBenjamin le'emor.
This verse is a command to speak to Rechav'am, son of Shlomo, king of Judah, and to all of Israel in Judah and Benjamin. The command is to 'say' something, which will follow in subsequent verses. 'El' means 'to', or 'towards'. 'Ben' means 'son'. 'Melech' means 'king'. 'Yehudah' is the name of a region/people, Judah. 'Kol' means 'all'. 'Yisrael' is the name of a people, Israel. 'Bi' means 'in'. 'Benjamin' is the name of a tribe/region, Benjamin. 'Le'amor' means 'to say', or 'saying'.
[2CH.11.4] Thus says Yahveh: Do not go up, and do not fight against your brothers. Return, each man to his house, for this matter comes from me. And they heard the words of Yahveh, and they turned back from following Yarav'am. [§]
koh amar Yahveh lo ta'alu v'lo tilachamu im acheichem shuvu ish l'veito ki me'iti nihya hadavar hazeh vayishma'u et divrei Yahveh vayashuvu milechet el Yarav'am.
This verse consists of a declaration from Yahveh, instructing against conflict among brethren and ordering a return home. It states the origin of the instruction is from Yahveh and concludes with the people obeying the word of Yahveh and turning back from their military campaign to Yarav'am.
[2CH.11.5] And Rechabam settled in Jerusalem, and he built cities for defense in Judah. [§]
Va-yeshev Rechav'am bi-Yerushalayim va-yiven arim le-matzor bi-Yehudah.
This verse describes Rechabam (Rehoboam) settling in Jerusalem and building fortified cities in Judah. 'Va-yeshev' means 'and he sat/settled'. 'Rechav'am' is a proper name, the name of a king. 'Bi-Yerushalayim' means 'in Jerusalem'. 'Va-yiven' means 'and he built'. 'Arim' means 'cities'. 'Le-matzor' means 'for a fortress/defense'. 'Bi-Yehudah' means 'in Judah'.
[2CH.11.6] And he built Beit-lechem and Eitam and Tekoa. [§]
Va-yiven et-beit-lechem ve-et-eitam ve-et-tekoa.
This verse describes building cities. 'Va-yiven' means 'and he built'. 'Et' is a grammatical particle marking the direct object. 'Beit-lechem' is 'house of bread'. 'Ve' means 'and'. 'Eitam' is a place name. 'Tekoa' is a place name.
[2CH.11.7] And the place of Rock and the Booth and Adulam. [§]
ve'et-beit-tsoor ve'et-sokho ve'et-adulam
This verse lists places. 'Ve'et' functions as 'and'. 'Beit' means 'house of', or simply 'place of'. 'Tsoor' is a place name, 'Rock'. 'Sokho' is a place name, 'Booth'. 'Adulam' is a place name. The verse is simply listing geographical locations.
[2CH.11.8] And Gat, and Maresha, and Zif. [§]
ve'et-gat ve'et-maresha ve'et-zif
This verse lists place names. "ve'et" is a conjunction meaning "and". "Gat", "Maresha", and "Zif" are the names of cities. The verse simply lists these locations.
[2CH.11.9] And Adorayim, and Lakish, and Azekah. [§]
veh-et-ah-doh-rah-yeem veh-et-lah-keesh veh-et-ah-zeh-kah
This verse lists three cities. "Veh" means "and". "Et" is a particle that doesn't translate directly, but marks the following word as the direct object. "Adorayim" is a plural form related to Adonai, meaning "my Lords". "Lakish" and "Azekah" are city names.
[2CH.11.10] And Tzarah and Ayalon and Chevron, which are in Judah and in Benjamin, are cities of fortresses. [§]
ve’et-tsar’ah ve’et-ayalon ve’et-chevron asher biyehuda ubevinyamin arei metsurot.
This verse lists cities. 've’et' means 'and'. 'tsar’ah', 'ayalon', and 'chevron' are city names. 'asher' means 'which'. 'biyehuda' means 'in Judah'. 'uvevinyamin' means 'and in Benjamin'. 'arei' means 'cities of'. 'metsurot' means 'fortresses'. The verse is listing fortified cities in Judah and Benjamin.
[2CH.11.11] And he strengthened the fortifications, and he gave leaders within them, and stores of food, and oil, and wine. [§]
vaykhazek et-hametsurot vayiten bahem negidim veotsrot maachal veshemen vayin.
This verse describes strengthening fortifications and appointing leaders to them, as well as providing supplies of food, oil, and wine. "Vaykhazek" means 'and he strengthened'. "Hametsurot" means 'the fortifications'. "Vayiten" means 'and he gave'. "Bahem" means 'in them'. "Negidim" means 'leaders'. "Veotsrot" means 'and stores'. "Maachal" means 'food'. "Veshemen" means 'and oil'. "Vayin" means 'and wine'.
[2CH.11.12] And in every city and city were fortifications and spears, and he strengthened them exceedingly. And Judah and Benjamin belonged to him. [§]
uv'chol-ir va'ir tzinot urmachim vaychazkem l'harbeh me'od vayhi-lo Yehudah u'vinyamin.
This verse describes fortifications being built in all the cities of Judah and Benjamin. The phrase "tzinot urmachim" refers to fortifications and spears, implying defensive structures and weaponry were prepared. The final phrase indicates Judah and Benjamin were loyal to, or belonged to, the speaker.
[2CH.11.13] And the priests and the Levites, who were in all Israel, assembled around it from all their territory. [§]
ve-ha-ko-ha-nim ve-ha-le-vi-im a-sher be-chol yis-ra-el hi-tyatz-vu a-lav mi-kol gvu-lam
This verse describes the priests and Levites from all of Israel assembling around something. 'Kohenim' refers to priests. 'Leviyim' refers to Levites. 'Yisrael' is Israel. 'Hi-tyatz-vu' means they assembled or stood firm. 'A-lav' means 'upon it' or 'around it'. 'Mi-kol gvu-lam' means 'from all their boundaries' or 'from all their territory'.
[2CH.11.14] For the Levites had abandoned their pasture lands and their inheritance, and they went to Judah and to Jerusalem, because Yarav'am and his sons had neglected them from being priests to Yahveh. [§]
ki-azvu ha-leviyim et-migrash'eihem va-achuzzatam va-yelechu li-yehuda ve-li-Yerushalayim ki-hiznicham Yarav'am u-vanav mikhen le-Yahveh.
This verse describes the Levites leaving their territories and possessions to go to Judah and Jerusalem. The reason given is that Yarav'am and his sons had neglected them from serving Yahveh.
[2CH.11.15] And he set up priests for the high places, and for the goat idols, and for the calf idols that he made. [§]
Va-ya-amed-lo kohanim la-bamot u-la-seirim u-la-egalim asher asa.
This verse describes the establishment of priests by a king for high places, goat idols, and calf idols that he made. ‘Va-ya-amed-lo’ means ‘and he set up for him/it’. ‘Kohanim’ means priests. ‘La-bamot’ means ‘to the high places’. ‘U-la-seirim’ means ‘and to the goat idols’. ‘U-la-egalim’ means ‘and to the calf idols’. ‘Asher asa’ means ‘that he made’.
[2CH.11.16] And after them, from all the tribes of Israel, those giving their hearts to seek Yahveh, the God of Israel, came to Jerusalem to sacrifice to Yahveh, the God of their ancestors. [§]
ve’acharehem mikol shivtei yisrael hanotnim et levavam levakeish et yevaveh elohei yisrael bau yerushalayim lizboach layevaveh elohei avotehem.
This verse describes people from all the tribes of Israel who dedicated their hearts to seek Yahveh, the God of Israel, coming to Jerusalem to sacrifice to Yahveh, the God of their ancestors. 've’acharehem' means 'and after them'. 'mikol' means 'from all'. 'shivtei' means 'tribes'. 'yisrael' means 'Israel'. 'hanotnim' means 'those giving'. 'et levavam' means 'their hearts'. 'levakeish' means 'to seek'. 'et yevaveh' means 'Yahveh'. 'elohei' means 'God of'. 'bau' means 'they came'. 'yerushalayim' means 'Jerusalem'. 'lizboach' means 'to sacrifice'. 'layevaveh' means 'to Yahveh'. 'elohei avotehem' means 'God of their fathers'.
[2CH.11.17] And they strengthened the kingdom of Judah and they empowered Rehoboam, son of Solomon, for three years, because they walked in the way of David and Solomon for three years. [§]
va-ye-khaz-ku et-mal-khut ye-hu-da va-ye-am-tsu et-re-khav-am ben-shlo-mo le-sha-nim sha-losh ki hal-khu be-derekh da-vid u-shlo-mo le-sha-nim shalosh
This verse describes the strengthening of the kingdom of Judah and the supporting of Rehoboam, son of Solomon, for three years. This support continued because they walked in the ways of David and Solomon for those three years.
[2CH.11.18] And Rechavam took for himself a wife, Mahalat, daughter of Jerimot, son of David, and Avihayil, daughter of Eli'av, son of Jesse. [§]
vayikach-lo rechav'am ishah et-machalat ban-yirimot ben-david avihayil bat-eli'av ben-yishay
This verse describes the marriage of Rechavam (Rehoboam). It states that Rechavam took as a wife, Mahalat, the daughter of Jerimot, the son of David, and Avihayil, the daughter of Eli'av, the son of Ishay (Jesse).
[2CH.11.19] And she bore to him sons, Yehush, and Shmaryah, and Zaham. [§]
va-teh-led loh bah-neem et-yeh-oo-sh ve-et-shma-ree-yah ve-et-zah-ham
This verse describes a woman giving birth to sons. "va-teh-led" means 'and she bore'. "loh" means 'to him'. "bah-neem" means 'sons'. "et" is an untranslated grammatical particle. "yeh-oo-sh" is a proper name. "shma-ree-yah" is a proper name. "zah-ham" is a proper name.
[2CH.11.20] And after her, he took Maacah, daughter of Absalom, and she bore him Aviyah and Attai and Zizah and Shlomit. [§]
ve'achareiha lakach et ma'akhah bat avshalom vateled lo et aviyah ve'et atta ve'et zizah ve'et shlomit.
This verse describes David taking Maacah, the daughter of Absalom, as a wife and her bearing him children. 'Ve'achareiha' means 'and after her'. 'Lakach' means 'he took'. 'Ma'akhah' is a proper name, 'bat avshalom' means 'daughter of Absalom'. 'vateled lo' means 'and she bore him'. 'aviyah', 'atta', 'zizah', and 'shlomit' are the names of the children. 'Et' is a particle marking the direct object.
[2CH.11.21] And Rechabam loved Maacah, daughter of Absalom, from all his wives and his concubines, for he took eighteen wives and sixty concubines, and he fathered twenty-eight sons and sixty daughters. [§]
Va'ye'ehave Rechav'am et Ma'achah bat Avshalom mikol nashav ufilagshav ki nashim shmoneh-esreh nasa ufilagshim shishim vayoled esrim ushmonah banim veshishim banot.
This verse describes the many wives and concubines of Rechabam (Rehoboam) and the large number of children he had. 'Va'ye'ehave' means 'and he loved'. 'Rechav'am' is the name Rehoboam. 'Et' is a grammatical particle. 'Ma'achah' is the name Maacah. 'Bat' means 'daughter of'. 'Avshalom' is the name Absalom. 'Mikol' means 'from all'. 'Nashav' means 'his wives'. 'Ufilagshav' means 'and his concubines'. 'Ki' means 'for'. 'Nashim' means 'wives'. 'Shmoneh-esreh' is 'eighteen'. 'Nasa' means 'he took/married'. 'Ufilagshim' means 'and concubines'. 'Shishim' is 'sixty'. 'Vayoled' means 'and he fathered'. 'Banim' means 'sons'. 'Banot' means 'daughters'.
[2CH.11.22] And Rechav-am established Aviyah, son of Ma-achah, as a leader among his brothers, because it was his intention to make him king. [§]
Va-ya-amed la-rosh Rechav-am et-Aviyah ben-Ma-achah le-nagid be-echav ki le-ham-licho.
This verse describes Rechav-am establishing Aviyah, son of Ma-achah, as a leader among his brothers, because it was his intention to make him king. 'Va-ya-amed' means 'and he established'. 'La-rosh' means 'at the head of'. 'Et' is a grammatical marker. 'Ben' means 'son of'. 'Le-nagid' means 'as a leader'. 'Be-echav' means 'among his brothers'. 'Ki' means 'because'. 'Le-ham-licho' means 'to make him king'.
[2CH.11.23] And he built and broke open from all his storehouses to all the lands of Judah and Benjamin, to every walled city, and he gave them the food in abundance, and he asked for a multitude of wives. [§]
vayaven vayifrotz mikhal-banayv lekhal-artzot yehudah ubinyamin lekhol-arei hametzurot vayiten lahem hamazon larov vayishal hamon nashim.
This verse describes a person building and breaking open storehouses to provide food to the cities of Judah and Benjamin. The final clause indicates he took a large number of wives.
2CH.12
[2CH.12.1] And it came to pass, as the kingdom of Rehoboam was prepared and as his power grew, he abandoned the teaching of Yahveh, and all of Israel was with him. [§]
Va-yhi ke-ha-khin mal-khut re-khav-am u-ke-khez-ka-to a-zav et-to-rat Yahveh ve-chol-yis-ra-el im-mo.
This verse describes what happened when the kingdom of Rehoboam was established and strengthened. It states that he abandoned the teaching of Yahveh, and all of Israel went with him.
[2CH.12.2] And it happened in the fifth year of King Rehoboam’s reign that Shishak, king of Egypt, came up against Jerusalem, for they had transgressed against Yahveh. [§]
Va-yhi ba-shana ha-chamishit le-melech Rechav'am, ala Shishak melech Mitsrayim al Yerushalayim, ki ma'alu ba-Yahveh.
This verse describes the fifth year of King Rehoboam's reign, when Shishak, the king of Egypt, came up against Jerusalem. The reason given is that they had transgressed against Yahveh.
[2CH.12.3] There were one thousand two hundred chariots and sixty thousand horsemen. The number of the people who came with him from Egypt was countless, including Libyans, Sukkians, and Cushites. [§]
b'elef u'matayim rechev u'vishishim elef parashim ve'ein mispar la'am asher-bau immo mimmitzrayim lubim sukkiyim u'kushim.
This verse describes the number of chariots and horsemen accompanying a people who came from Egypt. 'Elef' means 'thousand', 'matayim' means 'two hundred', 'rechev' means 'chariot', 'shishim' means 'sixty', 'parashim' means 'horsemen', 'mispar' means 'number', 'am' means 'people', 'asher' means 'who/which', 'bau' means 'came', 'immo' means 'with him', 'mimmitzrayim' means 'from Egypt', 'lubim' are Libyans, 'sukkiyim' are Sukkians, and 'kushim' are Cushites.
[2CH.12.4] He captured the cities of the fortresses which belong to Judah, and he came until Jerusalem. [§]
va-yil-kohd et-ah-rei ha-met-soo-rot ah-sher lee-hoo-dah va-yah-boh ad-ye-roo-shah-lahm.
This verse describes a military conquest. 'Vayilkod' means 'he captured'. 'Et' is a grammatical marker. 'Arei hametsurot' means 'the cities of the fortresses'. 'Asher' means 'which belong to'. 'Liyhuda' means 'to Judah'. 'Vayavo' means 'he came'. 'Ad Yerushalayim' means 'until Jerusalem'.
[2CH.12.5] And the prophet Ushma’yah came to Rechav’am and the leaders of Judah who had gathered to Jerusalem because of Shishak, and he said to them, “Thus says Yahveh: You have abandoned me, and also I have abandoned you into the hand of Shishak.” [§]
Ushma’yah ha-navi ba el Rechav’am ve-sarei Yehudah asher ne’esfu el Yerushalayim mipnei Shishak vayomer lahem koh amar Yahveh atem azavtem oti ve-af ani azavti etchem beyad Shishak.
This verse describes the prophet Ushma’yah coming to Rechav’am, the leaders of Judah who had gathered in Jerusalem because of Shishak. Ushma’yah then delivers a message from Yahveh, stating that they have abandoned Yahveh, and therefore Yahveh has abandoned them to Shishak.
[2CH.12.6] And the leaders of Israel and the king humbled themselves, and they said, "Yahveh is righteous." [§]
va-yee-kah-neh-oo sa-rei yis-rah-el ve-ha-me-lech va-yo-mer-oo tza-deek Yahveh
This verse describes the leaders of Israel and the king submitting or humbling themselves and then declaring Yahveh to be righteous. "Sar" means leader or chief. "Melech" means king. "Tzaddik" means righteous. "Yahveh" is the proper name of God.
[2CH.12.7] And when Yahveh saw that they had submitted, the word of Yahveh came to Shmaiah, saying, "You have submitted, I will not destroy you, and I will give you almost an escape, and my anger will not fall upon Jerusalem by the hand of Shishak." [§]
Ubire'ot YHVH ki nichna'u, hayah dvar YHVH el shma'yah le'emor nichna'u, lo ashchit'em v'natati lahem kim'at lifleta v'lo titach chamati biYerushalayim b'yad Shishak.
This verse describes a situation where Yahveh observes the people submitting and relenting. As a result, Yahveh speaks through Shmaiah, declaring that Yahveh will not destroy them, but will grant them escape, and Yahveh's anger will not fall upon Jerusalem through the hand of Shishak.
[2CH.12.8] For they will be servants, and they will know my service and the service of the kingdoms of the lands. [§]
kee yih-yuu-loo la-ah-vah-deem veh-yay-day-oo ah-voh-dah-tee va-ah-voh-dat mam-lek-hoot hah-ah-rah-tsoht
This verse discusses those who will become servants to the Gods, and come to know the Gods’ service and the service of the kingdoms of the lands. ‘kee’ means ‘for’ or ‘because’. ‘yih-yuu-loo’ means ‘they will be’. ‘la-ah-vah-deem’ means ‘to servants’. ‘veh-yay-day-oo’ means ‘and they will know’. ‘ah-voh-dah-tee’ means ‘my service’. ‘va-ah-voh-dat’ means ‘and the service of’. ‘mam-lek-hoot’ means ‘kingdoms’. ‘hah-ah-rah-tsoht’ means ‘the lands’.
[2CH.12.9] And Shishak, king of Egypt, went up against Jerusalem and he took the treasures of the house of Yahveh and the treasures of the house of the king. He took all of it and he took the shields of gold which Solomon had made. [§]
VaYa'al Shishak Melech Mitsrayim Al Yerushalayim VaYikach Et Otsrot Beit Yahveh VeEt Otsrot Beit HaMelech Et HaKol Lakach VaYikach Et Maginei Hazahav Asher Asa Shlomo.
This verse describes Shishak, the king of Egypt, attacking Jerusalem and taking its treasures. 'VaYa'al' means 'and he went up'. 'Shishak' is a proper noun, the name of the king. 'Melech Mitsrayim' means 'king of Egypt'. 'Al Yerushalayim' means 'upon Jerusalem'. 'VaYikach' means 'and he took'. 'Et Otsrot Beit Yahveh' means 'the treasures of the house of Yahveh'. 'VeEt Otsrot Beit HaMelech' means 'and the treasures of the house of the king'. 'Et HaKol Lakach' means 'he took all of it'. 'VaYikach Et Maginei Hazahav' means 'and he took the shields of gold'. 'Asher Asa Shlomo' means 'which Solomon made'.
[2CH.12.10] And the king Rechav-am made, instead of them, shields of bronze, and he appointed, by the hand of officers of the runners, the guards at the entrance to the house of the king. [§]
vay-ah-s the king Rechav-am tah-teh-hem mag-ee-nei ne-choshet ve-heef-keed al-yad sar-ei ha-ra-tseem ha-shom-rim petach beit ha-melech.
This verse describes King Rechav-am making bronze shields and assigning responsibility for them to officers of the runners, who were the guards at the entrance to the king's house. 'Vay-ah-s' means 'and he made'. 'Tah-teh-hem' means 'instead of them'. 'Mag-ee-nei ne-choshet' means 'shields of bronze'. 'Ve-heef-keed' means 'and he appointed'. 'Al-yad' means 'by the hand of'. 'Sar-ei ha-ra-tseem' means 'officers of the runners'. 'Ha-shom-rim' means 'the guards'. 'Petach beit ha-melech' means 'the entrance to the house of the king'.
[2CH.12.11] And it happened, every time the king went to the house of Yahveh, the runners would bring them and return them to the station of the runners. [§]
Va-yhi midei-vo ha-melech beit Yahveh, bau ha-ratsim u-nesa'um ve-heshiv'um el-ta ha-ratsim.
This verse describes a regular occurrence when the king would go to the house of Yahveh. Runners would bring messages and return them to a specific location, 'ta,' which seems to be a designated area for the runners. The verb forms suggest a consistent, repeated action.
[2CH.12.12] And in His humbling, He returns from Him, Yahveh’s anger, and not to destroy for completeness. And also in Judah were good things. [§]
oo-veh-hee-kah-neh-oo shahv mee-meh-noo ahf-yeh-veh veh-loh leh-hash-heet leh-kah-lah veh-gahm bee-yeh-hoo-dah hah-yah deh-vah-reem toh-veem.
This verse discusses God relenting from destruction. 'oo-veh-hee-kah-neh-oo' means 'and in His humbling'. 'shahv mee-meh-noo' means 'He returns from Him'. 'ahf-yeh-veh' is 'His anger, Yahveh'. 'veh-loh leh-hash-heet leh-kah-lah' means 'and not to destroy for completeness'. 'veh-gahm bee-yeh-hoo-dah hah-yah deh-vah-reem toh-veem' means 'and also in Judah were good things'.
[2CH.12.13] And the king, Rehoboam, strengthened himself in Jerusalem and reigned, for Rehoboam was forty-one years old when he began to reign and seventeen years he reigned in Jerusalem, the city that Yahveh had chosen to place His name there from all the tribes of Israel. And his mother’s name was Naama the Ammonite. [§]
vayitchazek hammelech rechav'am biy'rushalayim vayimloch ki ben arba'im v'achat shanah rechav'am b'malcho usheva esrei shanah malach biy'rushalayim ha'ir asher bachar YHWH lasum et shmo sham mikol shivtei Yisrael v'shem immo na'amah ha'ammonit.
This verse describes the strengthening and reign of King Rehoboam in Jerusalem. It states his age when he began to reign (41 years old) and the duration of his reign (17 years). It also emphasizes that Jerusalem was the city Yahveh had chosen to place His name, and it mentions Rehoboam's mother's name, Naama the Ammonite.
[2CH.12.14] And he did evil, for his heart was not prepared to seek Yahveh. [§]
Va-ya-as ha-ra ki lo he-khin lib-bo li-drosh et-Yahveh.
This verse describes someone doing evil because their heart was not prepared to seek Yahveh. "Va-ya-as" means "and he did". "Ha-ra" means "the evil". "Ki" means "for" or "because". "Lo he-khin" means "not prepared". "Lib-bo" means "his heart". "Li-drosh" means "to seek". "Et-Yahveh" means "Yahveh".
[2CH.12.15] And the words of Rechav'am, the earlier ones and the later ones, are they not written in the words of Shma'yah the prophet and Ido the seer for clarification? And the conflicts of Rechav'am and Yarav'am, all the days. [§]
v'divrei rachav'am harishonim v'ha'acharonim halohem ketuvim b'divrei shma'yah hanavi v'ido hachozeh l'hityaches v'milchamot rachav'am v'yarav'am kol hayamim.
This verse discusses the writings about Rechav'am (Jeroboam I's son) – both his early and later deeds – being recorded in the accounts of Shma'yah the prophet and Ido the seer. It also references the conflicts between Rechav'am and Yarav'am throughout their reigns. Note that 'Yarav'am' refers to Jeroboam I, and 'Rechav'am' is the son of Solomon.
[2CH.12.16] And Rehoboam lay down with his fathers and was buried in the city of David. And Abijah his son reigned in his place. [§]
va-yish-khav re-khav-am im-a-vo-tav va-yik-aver be-ir da-vid va-yim-loch a-vi-yah beno tach-tav.
This verse describes the death and burial of Rehoboam, and the subsequent ascension of his son Abijah to the throne. 'Vayishkav' means 'and he lay down' which is a euphemism for death. 'Im-avotav' means 'with his fathers' - a common expression referring to death and joining ancestors. 'Vayikaber' means 'and he was buried.' 'Be-ir David' means 'in the city of David' – Jerusalem. 'Vayimloch' means 'and he reigned'. 'Aviyah beno' means 'Abijah his son'. 'Tachtav' means 'in his place'.
2CH.13
[2CH.13.1] In the year of eighteen of the king Yarav'am, Aviyah reigned over Judah. [§]
bishnat shmoneh esreh lamelech yarav'am vayimloch aviyah al-yehuda
This verse states an event occurring in the eighteenth year of the reign of Yarav'am, specifically that Aviyah began to reign over Judah. 'Bishnat' means 'in the year of.' 'Shmoneh esreh' means 'eighteen.' 'Lamelech' means 'of the king.' 'Vayimloch' means 'and he reigned.' 'Al' means 'over.' 'Yehuda' is the name 'Judah'.
[2CH.13.2] For three years he reigned in Jerusalem, and the name of his mother was Mikayahhu, daughter of Uriel, from Giv'ah. And there was war between Aviyah and between Yarav'am. [§]
shalosh shanim malakh biYerushalayim v'shem immo Mikayahhu bat-Uriel min-Giv'ah uMilchamah hayetah bein Aviyah uBein Yarav'am.
This verse describes the reign of a king and his mother’s lineage, followed by a declaration of war. 'Shalosh shanim' means 'three years.' 'Malakh' means 'he reigned.' 'BiYerushalayim' means 'in Jerusalem.' 'Shem immo' means 'the name of his mother.' 'Mikayahhu' is a proper name. 'Bat-Uriel' means 'daughter of Uriel.' 'Min-Giv'ah' means 'from Giv'ah.' 'Milchamah hayetah' means 'there was war.' 'Bein Aviyah uBein Yarav'am' means 'between Aviyah and between Yarav'am.'
[2CH.13.3] And Abijah secured the war with a force of valiant warriors of war, four hundred thousand men, chosen. Jeroboam arrayed against him a war with eight hundred thousand men, chosen, valiant warriors. [§]
Va-yeh-sor A-vee-ah et-ham-mil-cha-mah be-chai-il gib-bo-rei mil-cha-mah ar-bah-meh-oh el-ef ee-sh bah-choor; Svee-rahv-eh-ahm a-rach im-mo mil-cha-mah bish-moh-neh meh-oh el-ef ee-sh bah-choor gib-boor chai-il.
This verse describes the preparation for war between Abijah and Jeroboam. Abijah gathered a force of four hundred thousand chosen warriors. Jeroboam countered with a force of eight hundred thousand chosen, valiant warriors.
[2CH.13.4] And Abijah stood upon the mountain of Tzemaraim, which is in the mountain of Ephraim, and he said, “Hear me, Jeroboam, and all Israel.” [§]
Va-ya-kom Avi-yah me-al le-har Tzem-a-ra-yim asher be-har Eph-ra-yim va-yo-mer shma-u-ni Yar-av-am ve-chol-Yis-ra-el.
This verse describes Abijah ascending to a mountain in Ephraim and addressing Jeroboam and all of Israel. 'Va-ya-kom' means 'and rose' or 'and stood up'. 'Avi-yah' is a proper name. 'Me-al' means 'over' or 'upon'. 'Le-har' means 'to the mountain'. 'Tzem-a-ra-yim' is a place name. 'Asher' means 'which' or 'that'. 'Be-har' means 'in the mountain'. 'Eph-ra-yim' is a place name. 'Va-yo-mer' means 'and he said'. 'Shma-u-ni' means 'hear me'. 'Yar-av-am' is a proper name. 'Ve-chol' means 'and all'. 'Yis-ra-el' is the name of the people.
[2CH.13.5] Is it not to you that it is known that Yahveh, the God of Israel, gave a kingdom to David over Israel forever, and a covenant of salt to him and to his sons? [§]
haloh lakhem ladat ki Yahveh Elohei Yisrael natan mamlakah l'David al Yisrael l'olam lo u'levanav brit melach.
This verse begins with a rhetorical question, 'Is it not to you [that it is] known...'. It then states that Yahveh, the God of Israel, gave the kingdom to David over Israel forever, and a covenant of salt to him and his sons. 'Brit melach' literally means 'covenant of salt', and was a symbol of an enduring covenant.
[2CH.13.6] And Jeroboam, son of Nebat, a servant of Solomon, son of David, rose up and rebelled against my Lord. [§]
Va-ya-kom Ya-rav-am ben-Nevat, eved Shlo-mo ben-David, va-yim-rod al-Adonai.
This verse recounts the rebellion of Jeroboam, son of Nebat, a servant of Solomon, son of David, against his Lord. Each element is relatively straightforward. 'Va-ya-kom' means 'and he rose/stood'. 'Ben' means 'son of'. 'Eved' means 'servant'. 'Va-yim-rod' means 'and he rebelled'. 'Al' means 'against'.
[2CH.13.7] And people, empty ones, sons of worthlessness, gathered against him and they strengthened themselves against Rechav'am, son of Shlomo. And Rechav'am was a young man and tender of heart, and he did not strengthen himself before them. [§]
vayikatzu alav anashim rekim bnei beliay'al vayitam'tzu al-rechav'am ben-shlomo urechav'am haya na'ar verach-levav velo hitchazak lifneihem
This verse describes people gathering against Rechav'am (Rehoboam), the son of Shlomo (Solomon). The individuals are described as 'empty people', sons of 'worthlessness'. Rechav'am is described as young and tender-hearted, and not strengthening himself against them.
[2CH.13.8] And now you say to strengthen yourselves against the kingdom of Yahveh by the hand of the descendants of David, and you are a very large multitude, and with you are golden calves, which Jeroboam made for you as the Gods. [§]
ve'ata temorim lehitkhazek lifnei mamlekhet Yahveh beyad benei David veatem hamon rav ve'imachem eglei zahav asher asa lakhem Yarav'am le'elohim.
This verse describes a situation where people are encouraged to strengthen themselves against the kingdom of Yahveh, specifically through the descendants of David. It states that they are a large multitude and have golden calves made for them by Jeroboam, intended as 'the Gods'.
[2CH.13.9] Have you not rejected the priests of Yahveh, the descendants of Aaron and the Levites? And did you make priests for yourselves like the peoples of the lands, everyone who brings to fill his hand with a bull, a calf of the herd, and seven rams? And so it became that they were priests to no Gods. [§]
Ha-lo hidachtem et-kohenei Yahveh et-benei Aharon ve-haLeviyim vatasu lachem kohenim ke-amei ha-aratzot kol-haba le-male yado be-par ben-bakar ve-eilim shivah ve-hayah kohen le-lo Elohim.
This verse discusses the rejection of the priests of Yahveh, the descendants of Aaron and the Levites, and the appointment of priests like those of other nations. The criteria for becoming a priest seems to be based on offering sacrifices – a bull and seven rams – rather than lineage or divine appointment. The verse concludes by stating these individuals are priests 'to no God'.
[2CH.13.10] And we, Yahveh, the Gods, have not forsaken Him, and priests are serving to Yahveh, the sons of Aaron, and the Levites in the work. [§]
Va'anachnu Yahveh Eloheinu v'lo azavnuhu v'kohenim meshar'tim laYahveh b'nei Aharon v'haLeviyim b'malacha.
This verse describes the people's continued service to Yahveh, the Gods, and the ongoing duties of the priests (descendants of Aaron) and the Levites. 'Va'anachnu' means 'and we'. 'Yahveh' is the proper name of the God of Israel. 'Eloheinu' is 'our Gods'. 'Azavnuhu' means 'we have forsaken Him'. 'Kohenim' means 'priests'. 'Meshar'tim' means 'serving'. 'LaYahveh' means 'to Yahveh'. 'B'nei Aharon' means 'sons of Aaron'. 'HaLeviyim' means 'the Levites'. 'B'malacha' means 'in the work'.
[2CH.13.11] And those offering burnt offerings to Yahveh in the morning, in the morning, and in the evening, in the evening, and incense of spices, and arranging loaves of bread on the pure table, and the golden lampstand, and its lamps to burn in the evening, in the evening, for we keep the watch of Yahveh, our God, but you have abandoned him. [§]
oomakteeirim la-Yahveh ohlot baboker-baboker uva'erev-ba'erev uk'toret samim u'ma'arechet lechem al-hashulchan ha'tahor u'menorat hazahav v'neroteha lev'eir ba'erev ba'erev ki-shomrim anachnu et-mishmeret Yahveh eloheinu v'atem azavtem oto.
This verse describes the regular offerings and maintenance of the Tabernacle/Temple. Priests are offering burnt offerings morning and evening, along with fragrant incense and fresh bread. The golden lampstand is lit every evening. The speakers (likely Levites) emphasize their faithfulness in maintaining these duties, contrasting it with the apparent abandonment of these practices by others.
[2CH.13.12] And behold, with us is the Gods at the head, and their priests, and the trumpets of the sounding, to sound against you, children of Israel. Do not fight with Yahveh, the God of your ancestors, for you will not succeed. [§]
vehinneh immanu barosh haElohim vekohanim vachatztzrot hatteruah leharie aliechem bnei Yisrael al tilachamu im Yahveh Elohei avoteichem ki lo tatzlihu
This verse describes a situation where the Gods are present with the people of Israel, along with their priests and trumpets, preparing to sound a call to action against them. It warns the Israelites not to fight against Yahveh, the God of their ancestors, as they will not succeed.
[2CH.13.13] And Jeroboam turned the ambush to come from behind them, and they were before Judah, and the ambush was behind them. [§]
ve-yarav'am hesev et ha-ma'arav lavo mei-achareihem va-yih'yu lifnei yehudah ve-ha-ma'arav mei-achareihem.
This verse describes Jeroboam turning the ambush to come from behind them. The ambush was positioned before Judah, with the ambush itself being behind them. This suggests a tactical maneuver in preparation for battle or conflict. The words 'ma'arav' refer to an ambush or a hidden force, and 'achareihem' denotes 'behind them'. 'Yehudah' is Judah.
[2CH.13.14] And Judah turned, and behold, war was before them and behind them. And they cried out to Yahveh, and the priests were blowing trumpets. [§]
Va-yif-nu Yehudah ve-hin-neh la-hem ha-mil-cha-mah pa-nim ve-a-chor va-yitz-a-ku la-Yahveh ve-ha-ko-ha-nim mach-tz-rim ba-chatzotz-rot.
This verse describes the people of Judah turning and finding themselves facing war on both fronts. They cried out to Yahveh, and the priests blew trumpets.
[2CH.13.15] And the men of Judah shouted, and as the men of Judah shouted, the Gods struck Jeroboam and all of Israel before Abijah and Judah. [§]
vayarieu ish yehudah vayhi beharieu ish yehudah vehah Elohim nagaf et Yarav'am vechol Yisrael lifnei Aviyah vihudah
This verse describes a situation where the people of Judah shouted, and as they shouted, the Gods struck Jeroboam and all of Israel before Abijah and Judah. 'Vayarieu' means 'they shouted'. 'Ish Yehudah' means 'man of Judah' or 'Judahite'. 'Vayhi' means 'and it was'. 'Beharieu' means 'in the shouting'. 'HaElohim' means 'the Gods'. 'Nagaf' means 'struck'. 'Et' is a grammatical marker. 'Yarav'am' is a proper noun. 'VeChol' means 'and all'. 'Yisrael' is a proper noun. 'Lifnei' means 'before'. 'Aviyah' is a proper noun. 'ViHudah' means 'and Judah'.
[2CH.13.16] And the people of Israel fled from before Judah, and the Gods gave them into their hand. [§]
va-ya-no-soo be-nei yis-ra-el mi-pe-nei ye-hoo-dah va-yit-ten-em el-o-heem be-ya-dam.
This verse describes the Israelites fleeing from Judah, and the Gods giving them into Judah's hand. 'Benei' means 'sons of' or 'people of'. 'Mi-penei' means 'from before' or 'from the face of'. 'Va-yit-ten-em' means 'and gave them'. 'El-o-heem' is a plural form, referring to the Gods.
[2CH.13.17] And they struck in them, Abijah and his people, a great slaughter. And fell slain from Israel, five hundred thousand men, brave ones. [§]
vayaku bahem aviyah ve'amo makkah rabah va'yiflu khalalim mi'ysrael chamish-me'oh alef ish bachur
This verse describes a battle fought by Abijah and his people, resulting in a great slaughter. 'Vayaku' means 'and they struck'. 'Bahem' means 'in them'. 'Aviyah' is a proper noun, a name. 'Ve'amo' means 'and his people'. 'Makkah rabah' means 'a great striking/blow'. 'Va'yiflu' means 'and fell'. 'Khalalim' means 'slain/fallen ones'. 'Mi'ysrael' means 'from Israel'. 'Chamish-me'oh alef' means 'five hundred thousand'. 'Ish bachur' means 'young men/brave men'.
[2CH.13.18] The descendants of Israel submitted at that time, and the descendants of Judah strengthened themselves, because they relied on Yahveh, the God of their ancestors. [§]
Va-yikh-ne-u b'nei Yis-ra-el ba-et ha-hi vaye-em-tzu b'nei Ye-hu-da ki nish-a-nu al-Yahveh Elohei avoteihem.
This verse describes the people of Israel submitting to a situation and the people of Judah strengthening themselves because they relied on Yahveh, the God of their ancestors. The first instance of 'b'nei' means 'sons of', referring to the descendants of Israel and Judah. 'Ba-et ha-hi' means 'at that time'. 'Va-yikh-ne-u' means 'they submitted'. 'Va-yem-tzu' means 'they strengthened'. 'Nish-a-nu' means 'we relied'. 'Elohei' means 'God of'. 'Avoteihem' means 'their ancestors'.
[2CH.13.19] And Abijah pursued after Jeroboam, and he captured cities from him, Beit-El and its towns, and Yishana and its towns, and Efron and its towns. [§]
vayirdef aviyah achar yarev'am vayilchod mimeno arim et-beit-el ve'et-benoteha ve'et-yishana ve'et-benoteha ve'et-efron ubenoteha
This verse describes a pursuit by Abijah after Jeroboam, and subsequent capturing of cities from him. Specifically, it lists the cities of Beit-El and its towns, Yishana and its towns, and Efron and its towns. The structure uses 'et' to mark definite direct objects.
[2CH.13.20] And the strength of Jeroboam was no longer restrained in the days of Abijah. And Yahveh humbled him, and he died. [§]
v’lo-‘atsar kochach-yarav’am ‘od bimei ‘aviyah; vayigfehu Yahveh vayamot.
This verse describes the diminishing power of Jeroboam and his ultimate death. 'V'lo' means 'and not'. 'Atsar' means 'to restrain'. 'Kochach' means 'his strength'. 'Yarav’am' is the proper name Jeroboam. 'Od' means 'still' or 'yet'. 'Bimei' means 'in the days of'. 'Aviyah' is the proper name Abijah. 'Vayigfehu' means 'and Yahveh humbled him'. 'Vayamot' means 'and he died'.
[2CH.13.21] And Abijah strengthened himself, and he took for himself fourteen wives, and he fathered twenty-two sons and sixteen daughters. [§]
va-yit-cha-zek a-vi-ya-hu va-yis-sa lo na-shim ar-ba-ah a-sr-ah va-yo-led es-rim u-sh-nai-yim ba-nim ve-shesh es-reh ba-not.
This verse describes the strengthening of Abijah and his subsequent family. 'Va-yit-cha-zek' means 'and he strengthened'. 'A-vi-ya-hu' is the name Abijah. 'Va-yis-sa lo' means 'and he took for himself'. 'Na-shim' means 'wives'. 'Ar-ba-ah a-sr-ah' means 'fourteen'. 'Va-yo-led' means 'and he fathered'. 'Es-rim u-sh-nai-yim' means 'twenty and two', or twenty-two. 'Ba-nim' means 'sons'. 'Ve-shesh es-reh' means 'and six', or sixteen. 'Ba-not' means 'daughters'.
[2CH.13.22] And the remainder of the words of Abijah, and his ways, and his deeds are written in the commentary of the prophet Ido. [§]
ve-ye-ter di-vrei a-vi-yah u-de-ra-khav u-de-va-rav ke-tu-vim be-mid-rash ha-na-vi i-do
This verse discusses the remaining words, ways, and deeds of Abijah, stating they are written in the commentary of the prophet Ido. The verse structure indicates a recounting of historical records. 'Dvrei' means 'words' or 'matters', 'derakhav' means 'his ways', and 'devarav' means 'his deeds'. 'Midrash' refers to a commentary or interpretation, not necessarily a prophetic text itself. 'Ha-navi' signifies 'the prophet'.
[2CH.13.23] And Abijah lay down with his fathers, and they buried him in the city of David. And Asa, his son, reigned in his place. In his days, the land was quiet for ten years. [§]
va-yish-kach av-i-yah im-a-vo-tav va-yik-beru oto be-ir da-vid va-yim-loch a-sa beno tach-tav be-ya-mav sha-ketah ha-aretz eser sha-nim.
This verse describes the death of Abijah, his burial in the city of David, and the subsequent reign of Asa, his son. It also notes a period of peace during Asa's reign.
2CH.14
[2CH.14.1] And Asa did what was good and what was upright in the eyes of Yahveh, his Gods. [§]
Va-ya-as Asa ha-tov ve-ha-yashar be-einei Yahveh Elohayv.
This verse describes Asa doing what is good and what is upright in the eyes of Yahveh, his Gods. 'Va-ya-as' means 'and he did.' 'Asa' is a proper noun, a name. 'Ha-tov' means 'the good.' 'Ve-ha-yashar' means 'and the upright/just.' 'Be-einei' means 'in the eyes of.' 'Yahveh' is the proper name of God. 'Elohayv' means 'his Gods.'
[2CH.14.2] And he removed the altars of the foreign gods and the high places. And he broke the standing stones and he cut down the groves. [§]
Va-ya-sar et-miz-be-hot ha-ne-char ve-ha-ba-mot va-ye-sha-ber et-ha-mat-tse-vot va-ye-gad-da et-ha-a-she-rim.
This verse describes the removal of foreign religious sites and idols. 'Va-ya-sar' means 'and he removed'. 'Miz-be-hot' means 'altars'. 'Ha-ne-char' means 'the foreign ones'. 'Ve-ha-ba-mot' means 'and the high places'. 'Va-ye-sha-ber' means 'and he broke'. 'Ha-mat-tse-vot' means 'the standing stones'. 'Va-ye-gad-da' means 'and he cut down'. 'Ha-a-she-rim' means 'the groves'. The 'et' particles are direct object markers.
[2CH.14.3] And he said to Judah, to seek Yahveh, the God of their ancestors, and to do the law and the commandment. [§]
vayomer liyhuda lidrosh et-yahveh elohey avoteyhem velaasot hattorah vehamitzvah
This verse instructs Judah to seek Yahveh, the God of their ancestors, and to do the law and the commandment.
[2CH.14.4] And he removed from all cities of Judah the high places and the shrines, and the kingdom quieted before him. [§]
vayassar mikhal arei yehudah et habbamot ve’et hachamanim vatishkot hamamlacha lefnav
This verse describes a king removing high places and shrines from all the cities of Judah, resulting in peace in the kingdom. ‘Vayassar’ means ‘and he removed’. ‘Mikhal arei yehudah’ means ‘from all cities of Judah’. ‘Et habbamot’ means ‘the high places’. ‘Ve’et hachamanim’ means ‘and the shrines’. ‘Vatishkot’ means ‘and it quieted’. ‘Hamamlacha’ means ‘the kingdom’. ‘Lefnav’ means ‘before him’.
[2CH.14.5] And he built fortified cities in Judah, because the land was quiet and there was no war with him in these years, because Yahveh allowed it to him. [§]
Va-yiven arei metzura be-Yehuda, ki-shakata ha-aretz ve-ein imo milchama ba-shanim ha-ele, ki-heniach Yahveh lo.
This verse describes a time of peace in the land of Judah, allowing a king to build fortified cities. 'Va-yiven' means 'and he built'. 'arei metzura' means 'cities of strength' or 'fortified cities'. 'be-Yehuda' means 'in Judah'. 'ki-shakata ha-aretz' means 'because the land was quiet'. 've-ein imo milchama' means 'and there was no war with him'. 'ba-shanim ha-ele' means 'in these years'. 'ki-heniach Yahveh lo' means 'because Yahveh allowed it to him'.
[2CH.14.6] And Judah said, "Let us build these cities, and let us surround them with a wall, and towers, and gates, and bolts, while the land is still before us. For we sought Yahveh, the Gods, we sought and Yahveh granted us peace on every side." And they built and they succeeded. [§]
vayomer liyhuda nivneh et ha'arim ha'ele vehnashev homah umigdaliyim delatayim ubrihim odeynu ha'aretz lifaneinu ki darashnu et-yahveh eloheynu darashnu vaynach lanu misaviv vayivnu vayatzlihu.
This verse details a conversation where Judah proposes building cities, walls, towers, gates, and bolts, while the land is still available to them. They explain they sought Yahveh, the Gods, and Yahveh granted them peace on every side, so they built and succeeded.
[2CH.14.7] Now, it happened for Asa, there was strength carrying a shield and a spear. From Judah, three hundred thousand. Shield bearers of Benjamin and bowmen, two hundred and eighty thousand. All these were valiant warriors. [§]
va-yi-hi le-a-sa khai-il no-seh tzin-ah va-ro-mach mi-ye-hu-dah shlo-sh meh-ot a-lef su-mim ben-ya-min no-seh-ei ma-gen ve-dor-chei ke-shet me-at-aim u-shmo-nim a-lef kol-e-leh gi-bo-rei chai-il
This verse describes the fighting men available to Asa, king of Judah. It details the number of men from Judah and Benjamin equipped for battle, specifying their weapons. ‘Khai-il’ refers to armed forces or strength in battle. ‘Tzin-ah’ is a shield, and ‘ro-mach’ a spear. ‘Nosei magen’ means ‘shield bearers’, and ‘dorchei keshet’ means ‘bowmen’.
[2CH.14.8] And he, Zerach the Cushite, went out against them with an army of one hundred thousand and three hundred chariots, and he came until Marisha. [§]
vayyetze aleihem zerach hakushi bechayil elef elefim umarchavot shlosh meot vayavo ad mareisha
This verse describes a Cushite man named Zerach coming against a people with a large army. 'Vayyetze' means 'he went out'. 'Aleihem' means 'against them'. 'Zerach hakushi' is 'Zerach the Cushite'. 'Bechayil' means 'with force/army'. 'Elef elefim' literally translates to 'thousand thousands' and is used to denote a very large number, often 'hundred thousand'. 'Umarchavot' means 'and chariots'. 'Shlosh meot' means 'three hundred'. 'Vayavo' means 'he came'. 'Ad mareisha' means 'until/to Marisha'.
[2CH.14.9] And Asa went out to meet him, and they arranged for battle in the valley of Tsfatah to Maresha. [§]
va yetze Asa le fanav va ya'arkhu milchama be gei tsfatah le maresha
This verse describes Asa going out to meet Zerah the Cushite and arranging for battle in the Valley of Tsfatah near Maresha. Each word is translated as literally as possible. ‘Va’ means ‘and’, ‘Yetze’ means ‘he went out’, ‘Asa’ is the proper name Asa, ‘le fanav’ means ‘before his face’ (or ‘to meet him’), ‘va ya’arkhu’ means ‘and they arranged’, ‘milchama’ means ‘battle’, ‘be gei’ means ‘in the valley of’, ‘tsfatah’ is the name Tsfatah, ‘le maresha’ means ‘to Maresha’.
[2CH.14.10] And Asa called to Yahveh, the Gods, and said, "Yahveh, there is no one with you to help between the many and the powerless. Help us, Yahveh, the Gods, for we rely on you, and in your name we have come against this multitude. Yahveh, the Gods, you are the one; do not restrain your hand with humankind." [§]
Va-yik-ra A-sa el-Yeh-veh Elo-him-av va-yo-mar Yeh-veh ein im-cha la-ozor bein rav le-ein koch azreinu Yeh-veh Elo-heinu ki-alei-cha nish-a’nu u-veshim-cha ba-nu al-he-hamon ha-zeh Yeh-veh Elo-heinu at-ta al-ya-etzor im-cha enosh.
This verse describes Asa's prayer to Yahveh, the Gods. He acknowledges Yahveh's power and asks for help against a large and powerful enemy. Asa states that their reliance is entirely on Yahveh, and they come in Yahveh's name against the multitude. He requests that no human should restrain Yahveh's hand.
[2CH.14.11] And Yahveh struck the Kushites before Asa and before Judah, and the Kushites fled. [§]
Va-yigof Yahveh et-ha-Kushim lifnei Asa ve-lifnei Yehudah va-yanusu ha-Kushim.
This verse describes Yahveh striking down the Kushites before Asa and Judah, causing them to flee. 'Va-yigof' means 'and Yahveh struck'. 'Et-ha-Kushim' indicates 'the Kushites' as the object of the verb. 'Lifnei Asa ve-lifnei Yehudah' means 'before Asa and before Judah'. 'Va-yanusu ha-Kushim' translates to 'and the Kushites fled'.
[2CH.14.12] Asa and the people who were with him pursued them to Gerar, and the Cushites fell with no means of recovery, for they were broken before Yahveh and before his army. And they carried away plunder in very great abundance. [§]
vayirdofem asa vehaham asher imo ad ligrar vayipol mikushim le'ein lahem michayah ki nishberu lifnei Yahveh ulifnei machanehu vayisu shalal harbeh me'od.
This verse describes Asa and his people pursuing the Cushites (Ethiopians) to Gerar and defeating them so thoroughly that they had no means of recovery. The defeat is attributed to Yahveh and his army. They also took a large amount of plunder.
[2CH.14.13] And they struck all the cities surrounding Gerar, because the fear of Yahveh was upon them, and they plundered all the cities, for there was great plunder within them. [§]
vaYakku et kol-haArim sevivot Gerar ki-hayah pachad-Yahveh aleihem vaYabozu et-kol-haArim ki-bizah rabah haytah bahem
This verse describes a military campaign where cities around Gerar were struck. The reason for this success is stated as ‘the fear of Yahveh’ being upon the inhabitants, and the verse concludes by stating that there was great plunder in these cities.
[2CH.14.14] And also, the tents of the livestock were struck, and they captured sheep in abundance and camels. And they returned to Jerusalem. [§]
ve-gam-oh-lay-mee mik-neh hee-koo; vayish-boh tzon larov oo-geh-mah-leem; vay-shah-voo Yerushalayim.
This verse describes the return to Jerusalem after captivity. Specifically, it mentions the livestock – tents of livestock being struck, and a large number of sheep and camels being taken, followed by the people returning to Jerusalem. ‘Oh-lay’ refers to tents, in this context, used for livestock. ‘Mik-neh’ means livestock. ‘Tzon’ refers to sheep and goats. ‘Gmah-leem’ means camels. ‘Yerushalayim’ is the name of the city Jerusalem.
2CH.15
[2CH.15.1] And Azaryahu son of Oded had upon him the spirit of the Gods. [§]
Va'azaryahu ben Oded hayta alav ruach Elohim.
This verse describes Azaryahu son of Oded being influenced by the spirit of the Gods. ‘Va’azaryahu’ means ‘and Azaryahu’, ‘ben’ means ‘son of’, ‘Oded’ is a proper name, ‘hayta’ means ‘was’, ‘alav’ means ‘upon him’, ‘ruach’ means ‘spirit’, and ‘Elohim’ means ‘the Gods’.
[2CH.15.2] He went before Asa and said to him, "Listen to me, Asa, and all Judah and Benjamin. Yahveh is with you while you are with Him. And if you seek Him, He will be found by you. But if you abandon Him, He will abandon you." [§]
vayyetse lifnei asa vayomer lo shma'uni asa vechol yehudah uvinjamin yahveh imachem bihiyotchem imo ve'im tidreshuhu yimatzea lachem ve'im ta'azevuhu ya'azov etchem.
This verse details a prophet speaking to King Asa and the people of Judah and Benjamin. The prophet calls upon them to listen, stating that Yahveh is with them as long as they remain with Yahveh. If they seek Yahveh, they will find Him, but if they abandon Yahveh, He will abandon them. This emphasizes the importance of remaining faithful to Yahveh.
[2CH.15.3] And many days for Israel without the Gods of truth and without a teaching priest and without law. [§]
ve-yamim rabim le-yisrael le-lo Elohei emet u-le-lo kohen moreh u-le-lo torah
This verse describes a time for Israel without true Gods, without a teaching priest, and without law. 'Yamim' means days. 'Rabim' means many. 'Le-yisrael' means for Israel. 'Le-lo' means without. 'Elohei' is the plural form of 'El', meaning Gods. 'Emet' means truth. 'Kohen' means priest. 'Moreh' means teacher or instructor. 'Torah' refers to law or instruction.
[2CH.15.4] And they turned back in their distress to Yahveh, the God of Israel, and they sought Him, and He was found by them. [§]
va-ya-shav ba-tzar-lo al-Yeh-veh Elo-hei Yis-ra-el va-yevak-shu-hu va-yi-ma-tse-a la-hem.
This verse describes a turning back to Yahveh, the God of Israel, and a seeking of Him, resulting in Him being found. 'Tzar-lo' signifies distress or hardship. The verbs indicate action in the past tense, describing events that have already occurred. 'Elohei' is a construct state meaning 'God of'. 'Yisrael' is the name of the people or the nation.
[2CH.15.5] And in those times, there is no peace for those who go out and for those who come in, for many confusions are upon all who dwell in the lands. [§]
u-va'itim ha-hem ein shalom la-yotze ve-la-ba ki mehumot rabot al kol yoshvei ha-aratzot.
This verse describes a time of turmoil and lack of peace. Let's break down the names and words: "u" means 'and', "va" is a connective, "ha" is 'the', "hem" is 'them', "ein" means 'there is not', "shalom" means 'peace', "la" means 'to', "yotze" means 'those who go out', "ve" means 'and', "la-ba" means 'those who come in', "ki" means 'for', "mehumot" means 'confusion', "rabot" means 'many', "al" means 'upon', "kol" means 'all', "yoshvei" means 'those who dwell', "ha-aratzot" means 'the lands'.
[2CH.15.6] They will be struck, nation against nation and city against city, for the Gods have filled it with all distress. [§]
vekut’tu goy-begoy ve’ir be’ir ki-eloheim hamamam bem’kol tsarah.
This verse describes nations and cities being shattered. "vekut’tu" means they will be struck or shattered. "goy-begoy" means nation against nation. "ve’ir be’ir" means city against city. "ki-eloheim" means for the Gods. "hamamam" means they have filled (it). "bem’kol tsarah" means in all distress.
[2CH.15.7] And you, be strong, and let not your hands be weak, for there is reward for your work. [§]
ve'atem chiz'ku ve'al-yirpu yedeychem ki yesh sachar lif'ulatchem.
This verse is a call to strength and perseverance, promising reward for effort. 've'atem' means 'and you'. 'chiz'ku' is an imperative verb meaning 'be strong' or 'strengthen yourselves'. 've'al-yirpu yedeychem' means 'and let not your hands be weak' or 'and let not your hands fail'. 'ki' means 'for' or 'because'. 'yesh' means 'there is' or 'there shall be'. 'sachar' means 'reward' or 'wages'. 'lif'ulatchem' means 'for your work' or 'for your deeds'.
[2CH.15.8] And when Asa heard these words and the prophecy of Oded the prophet, he was strengthened and removed the abominations from all the land of Judah and Benjamin, and from the cities he had captured from Mount Ephraim. And he renewed the altar of Yahveh that was before the hall of Yahveh. [§]
vekishma asa hadvarim haele vehanněvua ōded hannavi hit’hazak vaya’aver hashikutzim mikal eretz yehuda uvinjamin umin ha’arim asher lakad mehar efraim vayechadesh et mizbeach Yahveh asher lifnei ulam Yahveh.
This verse describes Asa’s reaction to a prophetic message from Oded. Hearing the words and the prophecy, Asa is strengthened and removes the abominations (idols and their associated practices) from all the land of Judah and Benjamin, as well as from the cities he had captured in the hill country of Ephraim. He then renews the altar of Yahveh that is before the hall of Yahveh.
[2CH.15.9] And he gathered all of Judah, and Benjamin, and the foreigners who were with them from Ephraim, and Manasseh, and from Simeon, because they had fallen upon him from Israel in great numbers, seeing that Yahveh, their God, was with him. [§]
va-yikbots et-kol-yehudah u-vinyamin ve-ha-garim im-hem mei-efraim u-menasseh u-mishim'on ki-naf'lu alav mi-Israel larov bir'otam ki-Yahveh Elohimav immo.
This verse describes a gathering of Judah, Benjamin, and the foreigners who were with them, from Ephraim, Manasseh, and Simeon. The reason for this gathering is that people from Israel came to him in great numbers, having seen that Yahveh, their God, was with him.
[2CH.15.10] And they gathered in Jerusalem in the third month of the year fifteen to the reign of Asa. [§]
Va-yik-vah-tsoo Yer-oo-shah-lim bah-ho-desh ha-shlish-ee lee-sh-nat ha-mesh-eh-ser-eh leh-mal-koot Ah-sah.
This verse describes a gathering in Jerusalem during the third month of the fifteenth year of Asa's reign. The verb 'vayikabtsu' means 'they gathered'. 'Yerushalayim' is Jerusalem. 'Bahodesh' means 'in the month'. 'Hashlishi' is 'the third'. 'Shnat' means 'year'. 'Hamesher' means 'fifteen'. 'Lemalkhut' means 'to the reign of'. 'Asa' is the name Asa.
[2CH.15.11] They sacrificed to Yahveh on that day from the spoil, bringing seven hundred cattle and seven thousand sheep. [§]
vayizbchu layahveh bayom hahu min-hashalal heviu bakar shiva me'ot vtson shiv'at alfim
This verse describes a sacrifice offered to Yahveh. 'Vayizbchu' means 'they sacrificed'. 'Layahveh' means 'to Yahveh'. 'Bayom hahu' means 'on that day'. 'Min-hashalal' means 'from the spoil'. 'Heviu' means 'they brought'. 'Bakar' means 'cattle'. 'Shiva me'ot' means 'seven hundred'. 'Vtson' means 'sheep'. 'Shiv'at alfim' means 'seven thousand'.
[2CH.15.12] And they came into the covenant to seek Yahveh, the Gods of their ancestors, with all their heart and with all their soul. [§]
va-yo-voo ba-brit li-drosh et-Yahveh Elohei avoteihem be-chol-levavam u-ve-chol-nafsham.
This verse describes people entering into a covenant to seek Yahveh, the Gods of their ancestors, with all their heart and with all their soul. 'Va-yo-voo' means 'and they came'. 'Ba-brit' means 'into the covenant'. 'Li-drosh' means 'to seek'. 'Et-Yahveh' is a direct object marker followed by the name Yahveh. 'Elohei avoteihem' means 'the Gods of their ancestors'. 'Be-chol-levavam' means 'with all their heart'. 'U-ve-chol-nafsham' means 'and with all their soul'.
[2CH.15.13] And all who do not seek Yahveh, the God of Israel, will be put to death, from the youngest to the oldest, to both man and woman. [§]
ve-chol asher lo-yidrosh la-Yahveh Elohei-Yisrael yumat le-min-qatan ve-ad-gadol le-ish ve-ad-isha.
This verse states a consequence for those who do not seek Yahveh, the God of Israel. 'Ve-chol' means 'and all'. 'Asher' is a relative pronoun meaning 'that' or 'who'. 'Lo-yidrosh' means 'will not seek'. 'La-Yahveh' means 'to Yahveh'. 'Elohei-Yisrael' means 'God of Israel'. 'Yumat' means 'will be put to death'. 'Le-min-qatan ve-ad-gadol' means 'from small to great'. 'Le-ish ve-ad-isha' means 'to a man and to a woman'.
[2CH.15.14] And they swore to Yahveh with a voice great and with shouting, and with trumpets and with ram's horns. [§]
vayishavu liyevah bekhol gadol ubitruah ubachatzotzrot ubshofarot
vayishavu means "and they swore". liyevah means "to Yahveh". bekhol gadol means "with a voice great". ubitruah means "and with shouting". ubachatzotzrot means "and with trumpets". ubshofarot means "and with ram's horns". The verse describes a solemn oath being taken, accompanied by loud vocalizations and musical instruments.
[2CH.15.15] And all Judah rejoiced over the oath, for they swore with all their heart and sought it with all their desire, and Yahveh found them. And Yahveh gave them peace on every side. [§]
va-yism'chu kol-yehudah al-ha-sh'vu'ah ki b'chol-levavam nish'ba'u u'v'chol-retzonam bik'shu'hu va-yimatz'a lahem va-yanach Yahveh lahem mi-saviv.
This verse describes the joy of all Judah over an oath they took. They swore with all their heart and desired it with all their will, and Yahveh found them. Yahveh then granted them peace on every side.
[2CH.15.16] And also Maacah, mother of Asa the king, he removed from being queen mother, because she had made a grotesque image for the Asherah. And Asa cut down her grotesque image, and crushed it to dust, and burned it in the Kidron Valley. [§]
ve-gam ma-a-kah em a-sah ha-me-lech he-si-rah mi-gvi-rah a-sher-a-sah la-a-she-rah mip-la-tset ve-yich-rot a-sah et-mip-la-tse-tah ve-yad-dek ve-yis-rof be-na-chal kid-ron.
This verse describes the actions of Asa, king of Judah, and his mother Maacah. Maacah was removed from her position as queen mother because she had made a grotesque image for the Asherah, a Canaanite goddess. Asa then destroyed this image, crushed it to dust, and burned it in the Kidron Valley.
[2CH.15.17] And the high places did not depart from Israel, only the heart of Asa was complete all his days. [§]
veha bamot lo saru mi israel rak lev avasa haya shalem kol yamav
This verse discusses the high places (bamot) in Israel and King Asa's heart. ‘Bamot’ refers to elevated places used for worship, often associated with practices considered idolatrous by proponents of centralized worship. The verse states that these high places did not disappear from Israel, but Asa's heart remained wholly devoted to God throughout his life. ‘Asa’ is a proper noun, the name of the king. ‘Lev’ means heart, used metaphorically to represent one’s inner devotion and intent. ‘Shalem’ means complete or whole. ‘Kol yamav’ means all his days.
[2CH.15.18] And he brought the holy things of his father and his own holy things to the house of the Gods, silver and gold and vessels. [§]
va-ya-vey et-kad-shey av-iv ve-kad-sha-v beyit ha-elo-heem kesef ve-zahav ve-kel-eem
This verse describes someone bringing the holy things of their father and their own holy things to the house of the Gods. These items consist of silver, gold, and vessels.
[2CH.15.19] And war was not until the year thirty and five of the reign of Asa. [§]
oo-mil-cha-mah lo ha-yah-tah ad sh-nat sh-loh-shim ve-cha-mesh le-mal-chut Ah-sah
This verse describes a period of peace during the reign of Asa, king of Judah. It states that there was no war until the thirty-fifth year of his reign. The words break down as follows: 'oo-mil-cha-mah' means 'and war', 'lo ha-yah-tah' means 'was not', 'ad' means 'until', 'sh-nat' means 'year', 'sh-loh-shim ve-cha-mesh' means 'thirty and five', 'le-mal-chut' means 'to the reign of', and 'Ah-sah' is the name of the king.
2CH.16
[2CH.16.1] In the thirty-sixth year of Asa’s reign, Baasha, king of Israel, went up against Judah and built Ramah, so that no one might go out or come in to Asa, king of Judah. [§]
bishnat shloshim vashish lemalkhut Asa, ala Baasha melech Yisrael al Yehudah vayiven et harama livloti tet yotzea vaba leAsa melech Yehudah.
This verse describes the thirty-sixth year of Asa’s reign, when Baasha, the king of Israel, marched against Judah and began to fortify Ramah to prevent anyone from leaving or entering for Asa, the king of Judah.
[2CH.16.2] And Asa took out silver and gold from the treasuries of the house of Yahveh and the house of the king, and he sent to Ben-Hadad, king of Aram, who dwelt in Damascus, saying... [§]
vayotse Asa kesef vezahav me'otzarot beit Yahveh ubeit hammelech vayishlach el ben hadad melech Aram hayoshev bedarmesek le'emor.
This verse describes Asa sending silver and gold to Ben-Hadad, the king of Aram, who resided in Damascus. 'Vayotse' means 'and he took out'. 'Kesef' means 'silver' and 'zahav' means 'gold'. 'Me'otzarot' signifies 'from the treasuries'. 'Beit Yahveh' is 'the house of Yahveh'. 'Beit hammelech' is 'the house of the king'. 'Vayishlach' means 'and he sent'. 'El' means 'to'. 'Ben-Hadad' is a proper name. 'Melech Aram' means 'king of Aram'. 'Hayoshev bedarmesek' means 'who dwells in Damascus'. 'Le'emor' means 'saying'.
[2CH.16.3] Behold, I have sent to you silver and gold. Go, release your covenant with Baasha, king of Israel, and let him rise above me. [§]
bə·rît bē·nî ū·bē·ne·ḵā ū·bēn ’ā·ḇî ū·bēn ’ā·ḇîḵā hin·nē šā·laḥ·tî lə·ḵā ke·sef wə·zā·hāb lēḵ hā·fer bə·rî·te·ḵā ’et-ba·’ă·šā mē·leḵ yiś·rā·’ēl wə·ya·’ă·leh mē·’ā·lāy.
This verse details a treaty or covenant being sent with gifts of silver and gold to a king, with a request for release from an obligation. 'Bə·rît' means covenant or treaty. 'Bē·nî' means between me. 'Bē·ne·ḵā' means and between you. '’ā·ḇî' means my father. '’ā·ḇîḵā' means and your father. 'hin·nē' means behold or see. 'šā·laḥ·tî' means I have sent. 'lə·ḵā' means to you. 'ke·sef' means silver. 'wə·zā·hāb' means and gold. 'hā·fer' means release. 'bə·rî·te·ḵā' means your covenant. '’et-ba·’ă·šā' means Baasha. 'mē·leḵ yiś·rā·’ēl' means king of Israel. 'wə·ya·’ă·leh' means and he shall go up. 'mē·’ā·lāy' means from over me or from my authority.
[2CH.16.4] And the son of Hadad listened to the king Asa, and he sent the commanders of the soldiers who belonged to him to the cities of Israel, and they struck Iyon and Dan and Abel Mayim and all the store cities of Naphtali. [§]
Va-yishma ben Ha-dad el ha-melech Asa va-yishlach et sarei ha-chayalim asher lo el arei Yisrael va-yaku et Iyon ve-et Dan ve-et Abel Mayim ve-et kol miskenot arei Naftali.
This verse describes Ben-Hadad, king of Aram, listening to King Asa of Judah and sending his army commanders to attack cities of Israel. Specifically, they struck Iyon, Dan, Abel Mayim, and all the store cities of Naphtali.
[2CH.16.5] And it was, when Basha heard, that he ceased from building the Ramah, and he stopped his work. [§]
va-yhi ki-shmo-a Ba-sha va-yech-dal mi-bnot et-ha-ra-mah va-yash-bet et-mela-ch-to
This verse describes the reaction of Basha, king of Israel, to a prophetic word. 'Va-yhi' means 'and it was'. 'Ki-shmo-a' means 'when he heard'. 'Ba-sha' is the name of the king. 'Va-yech-dal' means 'he ceased'. 'Mi-bnot' means 'from building'. 'Et-ha-ra-mah' means 'the Ramah'. 'Va-yash-bet' means 'and he stopped'. 'Et-mela-ch-to' means 'his work'.
[2CH.16.6] And Asa the king took all of Judah, and they carried the stones and the trees which had been used in the building by Baesha. And he built with them Geba and Mizpah. [§]
Ve-asa ha-melech lakach et kol Yehudah va-yisu et avnei ha-rama ve-et eitzeha asher bana Baesha va-yiven bahem et Geva et ha-Mitzpah.
This verse describes King Asa taking all of Judah and carrying away stones and trees that were previously used in a building project by Baesha. He then uses those materials to build Geba and Mizpah.
[2CH.16.7] And at that time, the seer Hanani came to Asa, king of Judah, and said to him, “Because you leaned on the king of Aram and did not lean on Yahveh, your God, therefore the army of the king of Aram escaped from your hand.” [§]
uvaveet haheea ba chaneenee haroeh el-asaa melech yehuda vayomer elav behisha'enchah al-melech aram velo nisha'anta al-yahveh elohey'cha al-ken nimlat cheil melech-aram miyadecha.
This verse describes the prophet Hanani confronting King Asa of Judah. Hanani accuses Asa of relying on the king of Aram for help instead of trusting in Yahveh, the God of Judah. As a result, Yahveh allowed the army of the king of Aram to escape from Asa’s grasp.
[2CH.16.8] Were not the Cushites and the Lubites a great army, with many chariots and horsemen, exceedingly numerous? Yet, because you leaned on Yahveh, He delivered them into your hand. [§]
ha-lo ha-ku-shim ve-ha-lu-vim ha-yu le-khayil laro-v le-rekhev u-le-parashim le-harbeh me-od u-ve-his-ha-en-kha al-ye-ho-vah ne-tan-am be-ya-de-kha.
This verse discusses the reliance on Yahveh for victory over Cush and Lubim. 'Cush' and 'Lubim' are proper nouns referring to peoples or regions. 'Khayil' translates to 'strength' or 'army.' 'Rekhev' means 'chariots,' and 'parashim' means 'horsemen.' The verse essentially states that although Cush and Lubim were a powerful force with many chariots and horsemen, trusting in Yahveh resulted in their defeat and being given into the hands of the speaker.
[2CH.16.9] For Yahveh, His eyes roam throughout all the earth to strengthen those whose hearts are fully His. You have been set apart because of this. For from now on, there will be wars with you. [§]
ki Yahveh einav meshotetot bekhal ha'aretz lehitchezek im levavam shalem elav niscalta al zot ki me'atah yesh imcha milchamot.
This verse describes Yahveh looking throughout the entire earth to strengthen those whose hearts are fully His. It states that because of this, from now on there will be wars with you. 'Yahveh' is the proper name of God. 'Einav' is 'His eyes'. 'Meshotetot' means 'wandering' or 'roaming'. 'Bekhal ha'aretz' means 'throughout all the earth'. 'Lehitchezek' means 'to strengthen'. 'Im levavam shalem elav' means 'with those whose hearts are fully His'. 'Niscalta' means 'you are separated' or 'you are set apart'. 'Me'atah' means 'from now'. 'Imcha' means 'with you'. 'Milchamot' means 'wars'.
[2CH.16.10] And Asa was angry at the seer, and he put him in the house of confinement, because his anger was with him about this. And Asa crushed some of the people at that time. [§]
Va'yik'as Asa el-ha'ro'eh va'yit'nehuhu bet hamahpechet ki-veza'af immo al-zot va'yiratzetz Asa min-ha'am ba'et ha'hi.
This verse describes Asa's anger towards the seer Hanani, and his subsequent actions. 'Va'yik'as' means 'and Asa was angry'. 'El-ha'ro'eh' means 'to the seer'. 'Va'yit'nehuhu' means 'and he put him'. 'Bet hamahpechet' translates as 'house of confinement'. 'Ki-veza'af immo al-zot' means 'because his anger was with him about this'. 'Va'yiratzetz Asa min-ha'am ba'et ha'hi' means 'and Asa crushed some of the people at that time'.
[2CH.16.11] And behold, the words of Asa, the early ones and the late ones, are written on the book of the Gods of Judah and Israel. [§]
vehineh divrei Asa harishonim vehaharonim hinam ketuvim al sefer hamelachim liyhuda veyisrael
This verse states that the words of Asa, both early and late, are written in the book of the kings of Judah and Israel. 'Vehineh' means 'and behold'. 'Divrei' means 'words of'. 'Harishonim' means 'the first ones' or 'early'. 'Vehaharonim' means 'and the last ones' or 'late'. 'Hinam' means 'are'. 'Ketuvim' means 'written'. 'Al sefer' means 'on book'. 'Hamelachim' means 'the kings'. 'Liyhuda veyisrael' means 'to Judah and Israel'.
[2CH.16.12] Asa became ill in the thirty-ninth year of his reign, and his sickness was severe, reaching up into his legs. Even in his sickness, he did not seek Yahveh, but sought help from physicians. [§]
vayechla Asa bishnat shloshim vatesha lemalchuto beraglau ad lema’lah chalyo vegamm bechalyo lo darash et Yahveh kibarofim.
This verse describes Asa becoming ill in the thirty-ninth year of his reign. His affliction was severe, reaching ‘upward’ (possibly referring to his legs), yet he did not seek help from Yahveh, but rather from physicians.
[2CH.16.13] And Asa lay down with his ancestors, and he died in the forty-first year of his reign. [§]
Va-yish-kach Asah im-avotav va-yamot bi-shnat arba-im ve-achat le-molkho.
This verse describes the death of Asa, a king of Judah. 'Va-yish-kach' means 'and he lay down'. 'Im-avotav' means 'with his fathers' (ancestors). 'Va-yamot' means 'and he died'. 'Bi-shnat arba-im ve-achat' means 'in the year forty and one' (forty-one). 'Le-molkho' means 'of his reign'.
[2CH.16.14] And they buried him in his tombs, which he had dug for himself in the city of David. And they laid him on the couch which was filled with spices and aromatics, compounded with skill in a compounding vessel. And they burned for him a burning great to an extreme extent. [§]
va-yik-bru-hu be-kiv-ro-tav asher ka-rah-lo be-ir David va-yash-ki-vuhu ba-mish-kab asher milea be-sa-mim u-zanim meru-ka-him be-mir-ka-hat ma-a-seh va-yis-re-fu-lo se-re-fah gedolah ad-lim-od.
This verse describes the burial of a king (likely David). It details how he was laid in a bed filled with spices and aromatics prepared with skill, and a great fire was made for him. The 'bed' is likely a bier or platform, and the 'fire' refers to the burning of spices and aromatics as part of the funeral rites. The verb forms indicate past tense, describing completed actions. The phrase 'until greatly' indicates a very large or significant fire was burned.
2CH.17
[2CH.17.1] And Yehoshaphat, his son, reigned in his place, and he strengthened himself over Israel. [§]
Va-yim-loch Yehoshaphat beno tachatav va-yitchazek al-Yisrael.
This verse describes Yehoshaphat reigning in the place of his father and strengthening himself over Israel. 'Va-yim-loch' means 'and he reigned'. 'Yehoshaphat' is a proper noun, a name. 'Beno' means 'his son'. 'Tachatav' means 'in his place' or 'under him'. 'Va-yitchazek' means 'and he strengthened'. 'Al-Yisrael' means 'over Israel'.
[2CH.17.2] And He gave strength in all the cities of Judah, the fortified ones, and He appointed commanders in the land of Judah, and in the cities of Ephraim, which Asa’s father had captured. [§]
vayiten khayil bekhal arey yehudah habetzurot vayiten netzivim be'eretz yehudah ube'arey efrayim asher lakhad asa aviv
This verse describes Asa strengthening cities in Judah and Ephraim. 'Vayiten' means 'and He gave.' 'Khayil' refers to strength or forces. 'Bekhal arey' means 'in all the cities.' 'Yehudah habetzurot' means 'of Judah, the fortified ones.' 'Vayiten netzivim' means 'and He appointed commanders.' 'Be'eretz yehudah' means 'in the land of Judah.' 'Ube'arey efrayim' means 'and in the cities of Ephraim.' 'Asher lakhad asa aviv' means 'which Asa's father had captured.'
[2CH.17.3] And Yahveh was with Yehoshapat, because he walked in the ways of David his father, the first ones, and did not seek the Lords. [§]
Va-yhi Yahveh im-Yehoshapat ki halakh bedarkhei David aviv harishonim velo darash labbaalim.
This verse states that Yahveh was with Yehoshapat because he walked in the ways of his father David, the first ones, and did not seek the Lords.
[2CH.17.4] For he sought after the Gods of his father and walked in his commandments, and not like the deeds of Israel. [§]
ki leElohei aviv darash ubmitzvotav halach velo kmaaseh Yisrael
This verse describes someone who sought after the Gods of his father and walked in his commandments, not like the deeds of Israel. "Elohei" is the plural possessive form of "Elohim", meaning "the Gods of". "Yisrael" is a proper noun, a name.
[2CH.17.5] And Yahveh prepared the kingdom in his hand, and all of Judah gave tribute to Yehoshapat, and he had wealth and honor in abundance. [§]
Va-yachen Yahveh et-hamamlacha be-yado, va-yitnu kol-Yehudah mincha li-Yehoshapat, va-yehi-lo osher ve-cavod la-rov.
This verse describes Yahveh establishing the kingdom in the hand of Yehoshapat, and all of Judah bringing tribute to him, resulting in great wealth and honor for Yehoshapat. Note that 'Yahveh' is used throughout, indicating the personal name of God. 'Hamamlacha' refers to 'the kingdom', 'yad' means 'hand', 'mincha' means 'tribute', and 'osher ve-cavod' means 'wealth and honor'.
[2CH.17.6] And his heart was lifted up in the ways of Yahveh, and he also removed the high places and the sacred poles from Judah. [§]
va-yigbah libbo be-darkhei Yahveh ve-od hesiir et-ha-bamot ve-et-ha-asherim miYehudah.
This verse describes the actions of a king, likely Hezekiah, in relation to the worship practices in Judah. ‘Yigbah libbo’ means ‘his heart was lifted up’ or ‘he exalted himself’. ‘Be-darkhei Yahveh’ signifies ‘in the ways of Yahveh’. ‘Hesir’ means ‘he removed’. ‘Bamot’ are high places, typically used for worship, and ‘asherim’ are sacred poles or groves associated with Canaanite religion. ‘MiYehudah’ means ‘from Judah’.
[2CH.17.7] And in the third year of his reign, he sent his officials, Ben-chai-il, and to Ovad-yah, and to Zachar-yah, and to Netan-el, and to Mi-ka-yah-hu, to teach in the cities of Judah. [§]
u-vish-nat sha-losh le-mal-kho sha-lach le-sa-rayv le-ven-chai-il u-le-ovad-yah u-liz-kar-yah u-li-netan-el u-le-mi-ka-yah-hu le-la-med be-a-rei yehu-dah
This verse describes a king sending his officials to teach in the cities of Judah. 'Shnat' means 'year', 'shalosh' means 'three', 'malcho' means 'his reign', 'sarayv' means 'his officials', 'ben-chai-il' is a proper name, 'ovad-yah' is a proper name, 'zachar-yah' is a proper name, 'netan-el' is a proper name, 'mi-ka-yah-hu' is a proper name, 'la-med' means 'to teach', 'a-rei' means 'cities of', and 'yehu-dah' is the name of a region.
[2CH.17.8] And with them were the Levites, Shemayahu, and Netanyahu, and Zevadyahu, and Asa'el, and Shmiramot, and Yonatan, and Adoniya, and Toviyahu, and Tov Adoniya, the Levites, and with them were Eliysha'ma and Yhoram, the Priests. [§]
ve'imahhem haLeviyim Shemayahu uNetanyahu uZevadyahu vaAsa'el uShmiramot viYonatan vaAdoniya hu vToviyahu vTov Adoniya haLeviyim ve'imahhem Eliysha'ma viYhoram haKohanim.
This verse lists the Levites and Priests who assisted in a task, likely related to returning from exile. 'Ve'imahhem' means 'and with them'. The names listed are those of individuals. 'haLeviyim' means 'the Levites', and 'haKohanim' means 'the Priests'. 'hu' is a particle that can add emphasis or serve a grammatical function to the name.
[2CH.17.9] And they taught in Judah, and with them was a book of the law of Yahveh, and they traveled in all the cities of Judah and taught the people. [§]
vaylamdu biyehuda ve’imahhem sefer torat YHWH vayysovu bechol arei yehuda vaylamdu babam
This verse describes people teaching the law of Yahveh throughout the cities of Judah. 'Vaylamdu' means 'and they taught'. 'Biyehuda' means 'in Judah'. 'Ve’imahhem' means 'and with them'. 'Sefer torat YHWH' means 'book of the law of Yahveh'. 'Vayysovu' means 'and they traveled'. 'Bechol arei yehuda' means 'in all the cities of Judah'. 'Vaylamdu babam' means 'and they taught the people'.
[2CH.17.10] And there was the fear of Yahveh upon all the kingdoms of the lands surrounding Judah, and they did not fight with Jehoshaphat. [§]
vayhi pachad YHVH al kol mamlchot ha’aratzot asher savivot Yehudah v’lo nilchamu im Yehoshaphat.
This verse describes the fear of Yahveh falling upon the surrounding kingdoms, resulting in them not warring with Jehoshaphat. 'Pachad' means fear. 'Mamlchot' means kingdoms. 'Ha’aratzot' means the lands. 'Savivot' means surrounding. 'Yehudah' is Judah. 'V’lo' is and not. 'Nilchamu' is they fought. 'Im' is with. 'Yehoshaphat' is Jehoshaphat.
[2CH.17.11] And from the Philistines they brought to Jehoshaphat a tribute and silver as a burden. Also, the Arabians brought to him sheep, rams, seven thousand and seven hundred, and female goats, seven thousand and seven hundred. [§]
oo-min-pleesh-teem meh-vee-eem lee-yo-shah-fat min-chah veh-keh-sef mah-sah. Gahm hah-ar-vee-eem meh-vee-eem loh tsohn eh-leem shee-vah-tah ah-lah-feem voo shiv-ah meh-oh. Voo teh-yah-sheem shee-vah-tah ah-lah-feem voo shiv-ah meh-oh.
This verse describes gifts brought to Jehoshaphat by the Philistines and Arabians. 'Minchah' refers to a tribute or offering, and 'kesef masa' means a burden of silver. The verse specifies the number of sheep and goats brought as tribute by the Arabians.
[2CH.17.12] And it was, Jehoshaphat walked and grew increasingly, and he built in Judah fortresses and cities of refuge. [§]
Va-yhi Y’hoshaphat holekh v’gadel ad-l’ma’alah va-yiven bi-Yehudah biraniyot v’arei misknat.
This verse describes the reign of Jehoshaphat. ‘Va-yhi’ signifies ‘and it was’. ‘Y’hoshaphat’ is a proper noun, the name Jehoshaphat. ‘Holekh v’gadel’ means ‘walking and growing’. ‘Ad-l’ma’alah’ means ‘until up’ or ‘increasingly’. ‘Va-yiven’ means ‘and he built’. ‘Bi-Yehudah’ means ‘in Judah’. ‘Biraniyot’ means ‘fortresses’. ‘V’arei misknat’ means ‘cities of refuge’.
[2CH.17.13] He had a great amount of work in the cities of Judah, and men of warfare, valiant ones of strength, were in Jerusalem. [§]
oo-mel-akh-ah rah-bah ha-yah loh be-ah-rei yeh-oo-dah veh-an-sheh mil-khah-mah gib-ohr-ei khay-il bee-roo-shah-lah-eem.
This verse describes a large amount of work that someone had in the cities of Judah, and also describes valiant warriors in Jerusalem. 'Melakhah' refers to work or labor. 'Rahbah' means great or many. 'Hayah' means was. 'Lo' means his. 'Be'arei' means in the cities of. 'Yehudah' is Judah. 'Anshei' means men of. 'Milchamah' means warfare. 'Gibborei' means valiant ones. 'Chayil' means strength or valor. 'Yerushalayim' is Jerusalem.
[2CH.17.14] And these are their appointments according to the houses of their fathers, for Judah, leaders of thousands, Adnah the leader, and with him were valiant warriors, three hundred thousand. [§]
ve'eleh pkudatam le'beit avoteihem leYehudah sarei alfim adnah ha'sar ve'imo giborei khayil shlosh me'oh elef.
This verse lists the appointed leaders and their families, specifically for the tribe of Judah. It states that Adnah was the leader of a thousand, and he was accompanied by 300,000 valiant warriors.
[2CH.17.15] And through the hand of Yohanan the ruler, with him were two hundred and eighty thousand. [§]
veh-al-yah-doh-vahn hah-sar veh-eem-oh meh-at-ah-yim oo-shmeh-ohn-eem ah-lef.
This verse describes a leader, Yohanan the ruler, and the number of people with him. "Yad" means hand, but in this context implies agency or through. "Yohanan" is a personal name. "Ha-sar" means "the ruler". "Immo" means "with him". "Me'atayim" means "two hundred". "Oo-shmoneem" means "and eighty". "Alef" means "thousand". The final character is a verse marker.
[2CH.17.16] And through his agency, Amasyah son of Zichri, the volunteer for Yahveh, and with him were two hundred thousand valiant warriors. [§]
ve'al-yado amasyah ben-zikri hamitnadev leyahveh ve'imo matey'im elef gibor khayil.
This verse describes Amasyah, son of Zichri, who volunteered for Yahveh, and the number of valiant warriors with him. 'Yado' refers to 'his hand', meaning 'through him' or 'by his agency'. 'Ben' means 'son of'. 'Hamitnadev' means 'the volunteer'. 'Leyahveh' means 'for Yahveh'. 'Immo' means 'with him'. 'Matey'im elef' means 'two hundred thousand'. 'Gibor khayil' means 'valiant warriors'.
[2CH.17.17] And from Benjamin, a hero of strength, Elyada, and with him were two hundred thousand archers and shield bearers. [§]
u-min-bin-ya-min gib-bor chai-il el-ya-da-ah ve-i-mo nosh-kei-keshet u-ma-gen ma-at-ayim alef.
This verse describes warriors from the tribe of Benjamin. 'u-min' means 'and from'. 'bin-ya-min' is Benjamin. 'gib-bor' means hero or powerful. 'chai-il' means strength or power. 'el-ya-da-ah' is a proper name, Elyada. 've-i-mo' means 'and with him'. 'nosh-kei-keshet' means archers or bowmen. 'u-ma-gen' means shields. 'ma-at-ayim alef' means two hundred thousand.
[2CH.17.18] And with him was Jehozadab, and with him one hundred and eighty thousand soldiers of the army’s vanguard. [§]
ve-al-yado yeho-za-vad ve-imo may-ah u-shmo-nim elef ha-lu-tzei tza-va
This verse describes the commander, Jehozadab, and the number of soldiers under his command. 'Ve-al-yado' means 'and by his hand' or 'and with him'. 'Yehozadab' is a proper name. 'Ve-imo' means 'and with him'. 'May-ah u-shmo-nim elef' means 'one hundred and eighty thousand'. 'Ha-lu-tzei tza-va' means 'the vanguard of the army'.
[2CH.17.19] These are the servants of the king, besides those that the king appointed in the fortified cities throughout all Judah. [§]
el-leh ha-meshartim et-ha-melech milbad asher natan ha-melech be-arei ha-mivtzar be-chol-Yehudah.
This verse lists those who serve the king, excluding those the king appointed in fortified cities throughout Judah. "Elleh" means "these". "Ha-meshartim" means "the servants". "Et-ha-melech" means "the king". "Milbad" means "except" or "besides". "Asher" means "that" or "which". "Natan" means "gave" or "appointed". "Be-arei ha-mivtzar" means "in the cities of the fortress". "Be-chol Yehudah" means "in all Judah".
2CH.18
[2CH.18.1] And it came to pass that Yahveh had given wealth and honor to Jehoshaphat in great abundance, and he allied himself with Ahab. [§]
Va-yhi li-yho-sha-fat o-sher ve-ka-vod la-rov va-yit-cha-ten le-ach-av.
This verse describes a situation where Yahveh has granted wealth and honor to Jehoshaphat in abundance, and he subsequently entered into a marital alliance with Ahab. The verb 'yhi' indicates a completed action or state of being. 'Li' means 'to' or 'for'. 'O-sher' means 'wealth'. 'Ve-ka-vod' means 'and honor'. 'La-rov' means 'in abundance' or 'greatly'. 'Va-yit-cha-ten' means 'and he allied' or 'and he betrothed'. 'Le-ach-av' means 'to Ahab'.
[2CH.18.2] And he went down at the end of years to Ahab in Samaria, and Ahab sacrificed to him sheep and cattle in abundance, and to the people who were with him. And he persuaded him to go up to the heights of Gilead. [§]
vayered leket shanim el-achav leshomron vayizbach-lo achav tzon ubakar larov velam asher immo vayasitehu laalot el-ramot gilead.
This verse describes a king going to visit another king and being convinced to go to battle. 'Vayered' means 'and he descended' or 'and he went down'. 'Leket shanim' means 'at the end of years'. 'El-achav' means 'to Ahab'. 'Leshomron' means 'to Samaria'. 'Vayizbach-lo' means 'and Ahab sacrificed to him'. 'Tzon ubakar' means 'sheep and cattle'. 'Larov' means 'in abundance'. 'Velam asher immo' means 'and the people who were with him'. 'Vayasitehu' means 'and he persuaded him'. 'Laalot' means 'to go up'. 'El-ramot gilead' means 'to the heights of Gilead'.
[2CH.18.3] And Ahab, king of Israel, said to Jehoshaphat, king of Judah, "Will you go with me to Ramoth Gilead?" And he said to him, "As is for you, so is for me, and as your people are, so are my people, and I will be with you in the battle." [§]
Va-yo-mer Akh-av me-lekh Yis-ra-el el Ye-ho-shaphat me-lekh Ye-hu-dah ha-te-lekh im-mee Ra-mot Gil-ad va-yo-mer lo ka-mo-nee ka-mo-khah u-khe-am-khah am-mee ve-im-khah ba-mil-cha-mah.
This verse recounts a conversation between Ahab, king of Israel, and Jehoshaphat, king of Judah. Ahab asks Jehoshaphat if he will go with him to Ramoth Gilead. Jehoshaphat responds, essentially stating that their fates are linked – what is for Ahab is for him, and his people are as Ahab’s people, and he will be with Ahab in battle.
[2CH.18.4] 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.
[2CH.18.5] The king of Israel gathered the prophets, four hundred men, and said to them, “Should I go to Ramoth Gilead to fight, or should I refrain?” They said, “Go, and may the Gods put the enemy into the hand of the king.” [§]
va-yik-bots mel-ekh yis-ra-el et-han-vee-im ar-bah meh-ot ish va-yom-er a-leh-em ha-nei-lekh el-ra-mot gil-ad la-mil-ha-mah im-ekh-dal va-yom-ru a-leh ve-yit-ten ha-e-lo-heem be-yad ha-me-lekh
This verse describes the king of Israel gathering prophets to consult with them before going to war. The king asks if he should go to Ramoth Gilead to fight, or refrain. The prophets encourage him to go, stating that the Gods will deliver the enemy into the king's hand.
[2CH.18.6] And Yehoshaphat said, "Is there not here a prophet to Yahveh still, and let us inquire from him?" [§]
Va-yo-mer Yehoshaphat ha-ein po navi le-Yahveh od ve-nidreshah me-oto.
This verse comes from 2 Kings 3:11. 'Va-yo-mer' means 'and he said'. 'Yehoshaphat' is a proper noun, the name of a king. 'Ha-ein' means 'is there not?'. 'Po' means 'here'. 'Navi' means 'prophet'. 'Le-Yahveh' means 'to Yahveh'. 'Od' means 'yet' or 'still'. 'Ve-nidreshah' means 'and let us inquire'. 'Me-oto' means 'from him'. The verse asks if there is still a prophet of Yahveh present, so that counsel can be sought from him.
[2CH.18.7] And the king of Israel said to Jehoshapat, "Is there still one man through whom we may inquire of Yahveh? But I hate him, because he never prophesies good things for me. All his days, he prophesies evil. He is Micah son of Imlah." And Jehoshapat said, "Let the king not say such a thing." [§]
vayomer melekh yisrael el yehoshapat od ish echad lidrosh et-yahveh me'oto va'ani sene'itihu ki einenu mitnave'a alai letovah ki kol yamav lera'ah hu mikayahu ben yimlah vayomer yehoshapat al yomar hammelech ken.
This verse describes a conversation between the king of Israel and Jehoshapat. The king expresses his dislike for the prophet Micah son of Imlah, believing that he never prophesies anything good for him. Jehoshapat urges the king not to say such a thing.
[2CH.18.8] And the king of Israel called to one officer and said, "Quickly, bring Mika son of Yimlah." [§]
Va-yik-ra me-lech Yis-ra-el el-sar-is ech-ad va-yo-mer ma-her Mi-ka-hu ben-Yim-la.
This verse comes from 1 Kings 22:27. 'Va-yik-ra' means 'and called'. 'Melech' means 'king'. 'Yisrael' is 'Israel'. 'El' means 'to'. 'Sar-is' means 'officer' or 'eunuch'. 'Echad' means 'one'. 'Va-yo-mer' means 'and he said'. 'Ma-her' means 'quickly'. 'Mi-ka-hu' is a name, Mika. 'Ben' means 'son of'. 'Yim-la' is a name, Yimlah.
[2CH.18.9] And the king of Israel and Jehoshaphat, the king of Judah, sat, each on his throne, clothed in robes, and sat in the threshing floor, at the opening of the gate of Samaria, and all the prophets prophesied before them. [§]
oo-mel-ekh yis-rah-el vee-yoh-shah-fat mel-ekh-yeh-hoo-dah yosh-vim eesh al-kis-sao mel-oo-vash-im beg-ah-dim vee-yosh-vim beg-o-ren pet-akh sha-ar shom-ron vee-chol-han-vee-im mit-nah-vim lif-nei-hem.
This verse describes the kings of Israel and Judah sitting on their thrones, dressed in robes, at a threshing floor near the gate of Samaria, while all the prophets prophesied before them. The verse uses the names of the kingdoms and kings literally, focusing on the action of sitting and prophesying.
[2CH.18.10] And he made for himself, Zedekiah son of Canaan, horns of iron, and he said, "Thus says Yahveh: With these you will gore Aram until their completion." [§]
va-ya-as lo tzid-ki-ya-hu ben-kna-ana kar-nei var-zel va-yo-mer koh amar Yahveh be-eleh tenagach et Aram ad kalotam.
This verse describes King Zedekiah making iron horns and a prophecy from Yahveh regarding their use. 'Va-ya-as' means 'and he made'. 'Tzid-ki-ya-hu' is Zedekiah’s name. 'Ben-kna-ana' means 'son of Canaan'. 'Kar-nei var-zel' means 'horns of iron'. 'Va-yo-mer' means 'and he said'. 'Koh amar Yahveh' means 'thus says Yahveh'. 'Be-eleh' means 'with these'. 'Tenagach' means 'you will gore'. 'Et Aram' means 'Aram'. 'Ad kalotam' means 'until their completion/destruction'.
[2CH.18.11] And all the prophets prophesy thus, saying, upon the heights of Gilead it will succeed, and Yahveh will give it into the hand of the king. [§]
ve-chol-ha-ne-vi-im niv-e-im ken le-emor a-leh ra-mot gil-ad ve-hatz-lach ve-natan Yahveh be-yad ha-melech.
This verse describes prophets prophesying about Ramoth Gilead. They are saying that it will succeed, and that Yahveh will give it into the hand of the king. 've' means 'and'. 'chol' means 'all'. 'ha' is the definite article, 'the'. 'nevi-im' is plural for prophets. 'niv-e-im' means 'they prophesy'. 'ken' means 'thus' or 'so'. 'le-emor' means 'to say'. 'a-leh' means 'these' or 'upon'. 'ramot' means 'heights'. 'gil-ad' is a place name. 've-hatz-lach' means 'and it will succeed'. 'natan' means 'gave' or 'will give'. 'Yahveh' is the proper name of God. 'be-yad' means 'in the hand of'. 'ha-melech' means 'the king'.
[2CH.18.12] And the angel who went to call Mikha’yhu spoke to him, saying, "Behold, the words of the prophets are uniformly good to the king, and may your word be as one of theirs, and you shall speak good." [§]
vehamma’alakh asher halakh likro lemikha’yhu dibber elayv le’emor hineh divrei hannevi’im peh-ekhad tov el-hammelekh vihi-na devar’kha ke’ekhad mehem vedibarta tov.
This verse describes an angel speaking to Mikha’yhu. The angel is relaying a message concerning the prophets and the king. The core of the message is a request for Mikha’yhu to prophesy favorably to the king, similar to the other prophets.
[2CH.18.13] And Mikayhu said, "Living Yahveh, that whatever my Gods will say, that I will speak." [§]
Va-yo-mer Mik-hay-hu khai-Yeh-vah-veh ki et-asher yo-mar Elo-hai oto adab-ber.
This verse contains several names for God. "Mik-hay-hu" is a proper name, meaning "Who is like God?". "Khai" means "living". "Yeh-vah-veh" is the proper name of God, often rendered as "Yahveh". "Ki" means "that" or "because". "Et" is a grammatical particle. "Asher" means "that which". "Yo-mar" means "he will say". "Elo-hai" is "my Gods". "Oto" means "it". "Adab-ber" means "I will speak". Therefore, the verse is a declaration by Mikayhu that he will speak whatever his Gods tell him.
[2CH.18.14] And he came to the king, and the king said to him, "Mikah, will you go to Ramot Gilead to wage war, or will you desist?" And he said, "Go up and succeed, and it will be granted into your hands." [§]
Va-yavo el-ha-melech, va-yomer ha-melech elav, Mikah, ha-nelech el-ramot Gilead la-milchama im-echdal? Va-yomer, alu ve-hatzlihu, ve-yinaten be-yedchem.
This verse recounts a conversation between a king and Mikah. The king asks Mikah if he will go to Ramot Gilead to wage war or desist. Mikah responds by encouraging them to go and succeed, assuring them that victory will be granted into their hands.
[2CH.18.15] And the king said to him, "How many times must I make you swear that you will speak only truth in the name of Yahveh?" [§]
Va-yo-mer e-lav ha-me-lech ad-ka-meh pe-ah-mim a-ni mash-bee-ach-ka a-sher lo-tid-ber e-lai rak-e-met be-shem Yahveh.
This verse recounts a king speaking to someone. He asks how many times he must swear the person to speak only truth in the name of Yahveh. 'Va-yo-mer' means 'and he said'. 'E-lav' means 'to him'. 'Ha-me-lech' means 'the king'. 'Ad-ka-meh pe-ah-mim' means 'how many times'. 'A-ni mash-bee-ach-ka' means 'I make you swear'. 'A-sher' means 'that'. 'Lo-tid-ber e-lai' means 'you shall not speak to me'. 'Rak-e-met' means 'only truth'. 'Be-shem Yahveh' means 'in the name of Yahveh'.
[2CH.18.16] And he said, “I have seen all Israel scattered on the mountains like sheep that have no shepherd.” And Yahveh said, “These will not return to their masters, but each person will return to his home in peace.” [§]
vayomer ra'iti et kol yisrael nefotsim al heharim katzon asher ein lahem ro'eh vayomer Yahveh lo adonim la'eleh yashuvu ish lebeyto beshalom
This verse describes a vision of the Israelites scattered like sheep without a shepherd. Yahveh then declares they will not return to their masters, but each person will return to their home in peace. 'Vayomer' means 'and he said.' 'Ra'iti' means 'I have seen.' 'Et' is an untranslatable particle. 'Kol' means 'all'. 'Yisrael' is the name 'Israel'. 'Nefotsim' means 'scattered'. 'Al' means 'on'. 'Heharim' means 'the mountains'. 'Katzon' means 'like sheep'. 'Asher' means 'which/that'. 'Ein lahem' means 'they have no'. 'Ro'eh' means 'shepherd'. 'Vayomer' again means 'and he said'. 'Yahveh' is the proper name of God. 'Lo adonim' means 'not masters'. 'La'eleh' means 'to these'. 'Yashuvu' means 'they will return'. 'Ish lebeyto' means 'each to his house'. 'Beshalom' means 'in peace'.
[2CH.18.17] And the king of Israel said to Jehoshaphat, "Did I not say to you that no prophet would prophesy good concerning me, but only evil?" [§]
Va-yo-mer me-lech-yis-ra-el el-ye-ho-sha-fat ha-lo a-mar-ti e-lech la-cha lo yit-na-ve a-lai tov ki im-le-ra.
This verse recounts a statement made by the king of Israel to Jehoshaphat. The king expresses that he warned Jehoshaphat that no prophet would speak favorably about him, only ill.
[2CH.18.18] And he said, therefore, hear the word of Yahveh. I have seen Yahveh sitting on his throne, and all the army of the heavens were standing on his right and on his left. [§]
Va-yo-mer la-chen shih-moo duh-var-Yahveh ra-ee-tee et-Yahveh yo-shev al-kis-sah-voo v'chol-tz'vah ha-sha-ma-yim o-meh-deem al-y'mee-noo oo-sim-o-lo.
This verse describes a vision. 'Va-yo-mer' means 'and he said'. 'La-chen' means 'therefore'. 'Shih-moo' means 'hear'. 'Duh-var-Yahveh' means 'the word of Yahveh'. 'Ra-ee-tee' means 'I have seen'. 'Et-Yahveh' is a marker and 'Yahveh'. 'Yo-shev' means 'sitting'. 'Al-kis-sah-voo' means 'on his throne'. 'V'chol-tz'vah ha-sha-ma-yim' means 'and all the army of the heavens'. 'O-meh-deem' means 'standing'. 'Al-y'mee-noo' means 'on his right'. 'Oo-sim-o-lo' means 'and his left'.
[2CH.18.19] And Yahveh said, "Who will entice Ahab king of Israel to go up and fall at Ramoth Gilead?" And He said, "This one says thus, and this one says thus." [§]
Va-yo-mer Yahveh mi yif-teh et-Ach-av me-lech-Yis-ra-el ve-ya-al ve-yipol be-Ra-mot Gil-ad va-yo-mer zeh o-mer ka-kah ve-zeh o-mer ka-kah.
This verse recounts a divine inquiry and response concerning the fate of King Ahab of Israel. "Va-yo-mer" means "and He said." "Yahveh" is the proper name of God. "Mi yif-teh" means "who will entice." "Et-Ach-av me-lech-Yis-ra-el" means "Ahab king of Israel." "Ve-ya-al ve-yipol" means "and he will go up and fall." "Be-Ra-mot Gil-ad" means "at Ramoth Gilead." The final repetitions of "zeh omer kakah" mean "this one says thus, and this one says thus."
[2CH.18.20] 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?'
[2CH.18.21] And he said, "I will go out and I will be a spirit of falsehood in the mouth of all his prophets." And he said, "You will entice, and also you will succeed. Go out and do so." [§]
vayomer etzea vehayiti leruach sheker befi kol-neviav vayomer tefateh vegam-tukhal tzeh vaaseh ken.
This verse describes a divine council meeting where a spirit volunteers to mislead prophets. 'Vayomer' means 'and he said'. 'Etzea' is a first person declaration meaning 'I will go out'. 'Vehayiti' means 'and I will be'. 'Leruach' means 'to a spirit'. 'Sheker' means 'falsehood'. 'Befi' means 'in the mouth of'. 'Kol-neviav' means 'all of his prophets'. The second 'vayomer' means 'and he said'. 'Tefateh' means 'you will entice'. 'Ve gam tukhal' means 'and also you will succeed'. 'Tzeh' means 'go out'. 'Vaaseh ken' means 'and do so'.
[2CH.18.22] And now, behold, Yahveh has given a spirit of falsehood into the mouths of your prophets, and Yahveh has spoken evil against you. [§]
ve'atah hineh natan Yahveh ruach sheker be'fi nevi'ech elleh vaYahveh diber alecha ra'ah.
This verse describes a situation where Yahveh has given a spirit of falsehood into the mouths of the prophets, and Yahveh has spoken evil against you. 'Ve'atah' means 'and now'. 'Hineh' means 'behold'. 'Natan' means 'given'. 'Ruach' means 'spirit'. 'Sheker' means 'falsehood'. 'Be'fi' means 'in the mouth of'. 'Nevi'ech' means 'your prophets'. 'Elleh' means 'these'. 'Va' means 'and'. 'Diber' means 'spoken'. 'Alecha' means 'against you'. 'Ra'ah' means 'evil'.
[2CH.18.23] And Zedekiah, son of Kenaanah, approached and struck Micah on the cheek, and said, "Which is this way that the spirit of Yahveh passed from me to speak to you?" [§]
vayigash tzidkiyahu ben-kna'anah vayakh et-mikha'yahu al-halechi vayomer ei zeh haderech avar ruakh-yahveh me'itti ledaber otakh.
This verse describes an incident where Zedekiah, son of Kenaanah, strikes the prophet Micah on the cheek and questions the source of God's spirit speaking through him. 'Vayigash' means 'and he approached'. 'Vayakh' means 'and he struck'. 'Al-halechi' means 'on the cheek'. 'Ei zeh' means 'which is this'. 'Haderech' means 'the way'. 'Avar' means 'passed'. 'Ruakh' means 'spirit'. 'Yahveh' is the name of God. 'Me'itti' means 'from me'. 'Ledaber' means 'to speak'. 'Otakh' means 'to you'.
[2CH.18.24] And Mikhayhu said, "You are seeing in that day that you will enter a room within a room to hide." [§]
vayomer mikhayhu hinneka ro'eh bayom hahu asher tabo khader bekhader lehekhave
This verse is spoken by Mikhayhu (Micah) to a man who asked him to tell him what he saw. Mikhayhu is stating that the man will see events unfold where people will hide in rooms within rooms. 'Vayomer' means 'and he said'. 'Hinneka' means 'you are'. 'Ro'eh' means 'seeing'. 'Bayom hahu' means 'in that day'. 'Asher' means 'that'. 'Tabo' means 'you will enter'. 'Khader' means 'room'. 'Bekhader' means 'in a room'. 'Lehekhave' means 'to hide'.
[2CH.18.25] And the king of Israel said, "Take Micaiah and return him to Ammon, official of the city, and to Joash, son of the king." [§]
va-yo-mer me-lech yis-ra-el k’chu et mi-cha-yahu va-ha-shi-vu-hu el a-mon sar ha-ir ve-el yo-ash ben ha-me-lech.
This verse recounts the king of Israel instructing his men to take Micaiah and return him to Ammon, the official of the city, and to Joash, the son of the king. Each name and title is being directly translated.
[2CH.18.26] And you will say, ‘Thus says the king: Put this one in the prison house, and give him bread of distress and water of distress until my return in peace.’ [§]
Va'amartem koh amar hammelech simu zeh beit hakkelea vehakhluhu lechem lachatz umayim lachatz ad shuvi beshalom.
This verse consists of a command to imprison and ration the bread and water of a person until the king’s safe return. Let’s break down the names:
- “hammelech” translates as “the king”.
This verse is a direct order, so the translation should maintain that tone.
[2CH.18.27] And Mikhayhu said, "If you return in peace, Yahveh has not spoken through me." And he said, "Hear, all peoples!" [§]
vayomer michayhu im-shov tashuv beshalom lo-diber Yahveh bi; vayomer shimeu amim kullam.
This verse comes from 1 Kings 22:18. 'Vayomer' means 'and he said'. 'Michayhu' is a proper noun, a name. 'Im-shov tashuv beshalom' literally means 'if you return in peace'. 'Lo-diber' means 'did not speak'. 'Yahveh' is the divine name. 'Bi' means 'in me'. 'Vayomer' again means 'and he said'. 'Shimeu' means 'hear'. 'Amim kullam' means 'all peoples'.
[2CH.18.28] And the king of Israel and Jehoshaphat, the king of Judah, went to Ramoth Gilead. [§]
va-ya'al me-lech-yisrael vi-yohoshaphat me-lech-yehuda el-ramot gil'ad.
This verse describes the journey of the king of Israel and the king of Judah to Ramot Gilead. ‘Va-ya’al’ means ‘and he went up’. ‘Melech’ means ‘king’. ‘Yisrael’ is the name Israel. ‘Vi’ means ‘and’. ‘Yohoshaphat’ is the name Jehoshaphat. ‘Yehuda’ is the name Judah. ‘El’ means ‘to’ or ‘toward’. ‘Ramot’ is the name Ramoth. ‘Gil’ad’ is the name Gilead.
[2CH.18.29] The king of Israel said to Jehoshaphat, "Disguise yourself and go into battle, and you wear your clothes." The king of Israel disguised himself, and they both went into battle. [§]
vayomer melekh yisrael el yehoshapat hitchaftes vavo bamlichama veata labesh begadecha vayitchaftes melekh yisrael vayavo bamlichama
This verse describes the king of Israel telling Jehoshaphat to disguise himself before going to war, and to wear his own clothes. The king of Israel also disguises himself and they both go to war.
[2CH.18.30] Now the king of Aram commanded his chariot commanders, saying, "Do not fight with anyone, whether small or great, but only with the king of Israel alone." [§]
u'mel'kh' araham tzivah et sarei ha'rekh'v asher lo le'emor lo tilakh'hamu et ha'qaton et ha'gadol ki im et melekh yisra'el levado.
This verse describes a command given by the king of Aram to his chariot commanders. The king instructs them not to engage in battle with anyone, whether small or great, but only with the king of Israel alone. 'Araham' is Aram, 'tzivah' is commanded, 'sarei' is commanders, 'ha'rekh'v' is the chariots, 'asher lo' is his, 'le'emor' is to say, 'tilakh'hamu' is you shall fight, 'ha'qaton' is the small one, 'ha'gadol' is the great one, 'ki im' is but, 'melekh' is king, 'yisra'el' is Israel, and 'levado' is alone.
[2CH.18.31] And it happened, when the commanders of the chariots saw Jehoshaphat, that they said, "He is the King of Israel!" and they turned to fight against him. Then Jehoshaphat cried out, and Yahveh helped him, and God turned them away from him. [§]
vayhi kir’ot sarei ha-rechev et-y’hoshafat v’hema amru melech yisra’el hu vayasovu alav lehilachem vayiz’ak y’hoshafat vayaveh azaroh vayasitem elohim mimenu.
This verse describes a situation where the commanders of the chariots saw King Jehoshaphat and mistakenly identified him as the King of Israel. Consequently, they turned to attack him, prompting Jehoshaphat to cry out to Yahveh, who aided him by causing God to turn them away from him.
[2CH.18.32] And it was, when the commanders of the chariots saw that there was no king of Israel, that they turned from after him. [§]
va-yhi kir’ot sarei ha-rechev ki lo-haya melech Yisrael va-yashuvu me’acharayv
This verse describes what happened when the commanders of the chariots saw that there was no king of Israel. ‘Va-yhi’ means ‘and it was’. ‘Kir’ot’ means ‘seeing’. ‘Sarei’ means ‘commanders’. ‘Ha-rechev’ means ‘of the chariots’. ‘Ki’ means ‘that’. ‘Lo-haya’ means ‘there was not’. ‘Melech’ means ‘king’. ‘Yisrael’ is the name Israel. ‘Va-yashuvu’ means ‘and they returned’. ‘Me’acharayv’ means ‘from behind him’ or ‘after him’.
[2CH.18.33] And a man drew his bow intending to strike, and he struck the king of Israel between the breastplates and the armor. Then he said to the chariot driver, "Turn your hand and bring me out of the camp, for I am becoming weak." [§]
ve-ish mashakh ba-keshet le-tummo vayakh et-melekh yisrael bein ha-devakim u-bein ha-shiryan vayomer la-rakhav hafoch yadekha ve-hotziatani min-ha-machane ki hakhaliti.
This verse describes a man drawing his bow and striking the king of Israel between the breastplates and the armor. He then tells the chariot driver to turn his hand and remove him from the camp, as he is weakening.
[2CH.18.34] And the war arose on that day, and the king of Israel was standing in the chariot facing Aram until evening, and he died at the time the sun was setting. [§]
va-ta-al ha-mil-ha-mah bah-yom ha-hoo-ah oo-meh-lech yis-ra-el ha-yah ma-am-eed bah-mer-ka-vah no-chach a-ram ad-ha-ah-rev va-yah-mat le-eit bo ha-shah-mesh
This verse describes a battle and the fate of the king of Israel. 'Va-ta-al' means 'and the war arose.' 'Ha-mil-ha-mah' is 'the war.' 'Bah-yom ha-hoo-ah' means 'on that day.' 'Oo-meh-lech yis-ra-el' is 'and the king of Israel.' 'Ha-yah ma-am-eed' means 'was standing.' 'Bah-mer-ka-vah' means 'in the chariot.' 'No-chach a-ram' means 'facing Aram.' 'Ad-ha-ah-rev' means 'until evening.' 'Va-yah-mat' means 'and he died.' 'Le-eit bo ha-shah-mesh' means 'at the time the sun was setting'.
2CH.19
[2CH.19.1] And Jehoshaphat, king of Judah, returned to his house in Jerusalem in peace. [§]
va-yashav yhoshafat melekh-yehuda el-beyito bshalom liyrushalayim.
This verse describes the return of King Jehoshaphat of Judah to his home in Jerusalem in peace. 'Va-yashav' means 'and he returned'. 'Yhoshafat' is the name Jehoshaphat. 'Melekh-yehuda' means 'king of Judah'. 'El-beyito' means 'to his house'. 'Bshalom' means 'in peace'. 'Liyrushalayim' means 'to Jerusalem'.
[2CH.19.2] Then Yahu son of Chanani the seer went out and said to King Yehoshapat, "Is it right to help the wicked and to love those who hate Yahveh? Because of this, anger is upon you from before Yahveh." [§]
vayetze el panav yahu ben chanani ha chozeh vayo'amer el hammelech yehoshapat halarashah la'azor ul'sone'i yahveh te'ehav ubazot aleycha ketzef milifnei yahveh.
This verse describes a prophet, Yahu son of Chanani, confronting King Yehoshapat. He accuses the king of aiding the wicked and loving those who hate Yahveh. The prophet warns that Yahveh’s anger is upon him because of these actions.
[2CH.19.3] But good words are found with you, because you have burned the Asherah poles from the land and prepared your heart to seek the Gods. [§]
A-val d'varim tovim nimt'su imach ki-bi'arta ha-asherot min-ha-aretz va-hich'nota l'vavcha li-drush ha-elohim.
This verse speaks of good things found with someone because they removed the Asherah poles from the land and prepared their heart to seek the Gods.
[2CH.19.4] And Jehoshaphat resided in Jerusalem, and he returned and led the people from Beer Sheba to Mount Ephraim, and he brought them back to Yahveh, the God of their ancestors. [§]
vayeshev y’hoshaphat biyrushalaim vayyashav vayyetze ba’am mibe’er sheva ad-har efrayim vayashivem el-yevaveh elohey avotehem.
This verse describes King Jehoshaphat residing in Jerusalem and then leading the people from Beer Sheba to Mount Ephraim, bringing them back to Yahveh, the God of their ancestors. 'Vayeshev' means 'and he sat' or 'and he resided'. 'Y'hoshaphat' is the name of the king. 'Biyrushalaim' means 'in Jerusalem'. 'Vayyashav' means 'and he returned'. 'Vayetze' means 'and he went out' or 'and he led'. 'Ba’am' means 'with the people'. 'Mibe’er sheva' means 'from Beer Sheba'. 'Ad-har efrayim' means 'to Mount Ephraim'. 'Vayashivem' means 'and he brought them back'. 'El-yevaveh' means 'to Yahveh'. 'Elohey avotehem' means 'the God of their ancestors'.
[2CH.19.5] And he established judges in the land, in all the cities of Judah, the fortresses, to each city. [§]
va-ya-a-med shof-tim ba-a-retz be-chol-a-rei yehu-dah ha-be-tsu-rot le-ir va-ir.
This verse describes the establishment of judges throughout the land of Judah. "Va-ya-a-med" means 'and he established'. "Shof-tim" refers to judges. "Ba-a-retz" means 'in the land'. "Be-chol-a-rei" means 'in all the cities of'. "Yahu-dah" is Judah. "Ha-be-tsu-rot" means 'the fortified ones' or 'fortresses'. "Le-ir va-ir" means 'to city and city' - indicating each city had judges.
[2CH.19.6] And he said to the judges, "See what you are doing, for you are not judging for man, but for Yahveh, and He is with you in the matter of judgement." [§]
Va-yo-mer el-ha-shof-tim, re-u mah-atem osim ki lo le-adam tish-ptu ki la-Yahveh ve-im-achem bid-var mish-pat.
This verse is spoken by Samuel to the judges. 'Va-yo-mer' means 'and he said'. 'El-ha-shof-tim' means 'to the judges'. 'Re-u' means 'see'. 'Mah-atem osim' means 'what you are doing'. 'Ki lo le-adam tish-ptu' means 'for not to man you judge'. 'Ki la-Yahveh' means 'for to Yahveh'. 'Ve-im-achem' means 'and with you'. 'Bid-var mish-pat' means 'in the matter of judgement'.
[2CH.19.7] And now, let the fear of Yahveh be upon you. Keep and do, for there is not with Yahveh our Gods iniquity, and acceptance of faces, and taking of bribes. [§]
ve'atah yihi pachad-Yahveh aleichem shimeru va'asu ki-ein im-Yahveh Eloheinu avlah u'masso panim u'mikach-sochad.
This verse speaks of fearing Yahveh and obeying His commands, emphasizing His impartiality and rejection of bribery. 'Ve'atah' means 'and now'. 'Yihi' means 'let there be'. 'Pachad-Yahveh' means 'the fear of Yahveh'. 'Aleichem' means 'upon you'. 'Shimeru' means 'keep' or 'guard'. 'Va'asu' means 'and do'. 'Ki-ein' means 'for there is not'. 'Im-Yahveh' means 'with Yahveh'. 'Eloheinu' means 'our Gods'. 'Avlah' means 'iniquity' or 'wrong'. 'U'masso panim' means 'and acceptance of faces', meaning partiality. 'U'mikach-sochad' means 'and taking of bribes'.
[2CH.19.8] And also in Jerusalem, Jehoshaphat established Levites, and the priests, and from the heads of the fathers' houses for Israel, for judgment of Yahveh and for dispute. And they returned to Jerusalem. [§]
ve-gam bi-yerushalayim he-emid Yehoshafat min-ha-leviyim ve-ha-kohanim u-me-rashei ha-avot le-yisrael le-mishpat Yahveh ve-la-riv va-yashuvu Yerushalayim.
This verse describes how Jehoshaphat appointed Levites, priests, and heads of the fathers' houses in Jerusalem to handle legal judgments and disputes in the name of Yahveh, and then people returned to Jerusalem.
[2CH.19.9] And he commanded them to say, "Thus you will do, in the fear of Yahveh, in faith, and with a complete heart." [§]
Va-ye-tsav a-lei-hem le-e-mor koh ta-a-son be-yir-at Yahveh be-e-mu-nah u-ve-levav sha-lem.
This verse consists of a command given to people. 'Va-ye-tsav' means 'and he commanded'. 'A-lei-hem' means 'to them'. 'Le-e-mor' means 'to say'. 'Koh' means 'thus' or 'so'. 'Ta-a-son' means 'you will do'. 'Be-yir-at' means 'in the fear of'. 'Yahveh' is the proper name of God. 'Be-e-mu-nah' means 'in faith'. 'U-ve-levav sha-lem' means 'and with a complete heart'.
[2CH.19.10] And every dispute that comes to you from your brothers who dwell in your cities, whether it concerns bloodshed or law, statute or ordinance, or judgment, you shall carefully investigate. And you shall warn them, and they shall not cause guilt to fall upon Yahveh. And wrath will be upon you and upon your brothers. Thus you shall do, and you shall not cause guilt to fall upon yourselves. [§]
vekhol-riv asher yavo aleichem me'acheichem hayoshvim be'arehem bein-dam le-dam bein-torah le-mitzva le-chukkim ule-mishpatim vehizhartem otam velo ye'ashmu le-Yahveh vehayah-ketzef aleichem veal-acheichem koh ta'asun velo te'ashmu.
This verse describes a process for resolving disputes among the Israelites. It instructs them to carefully investigate all disputes that come to them from their brothers who live in their cities, whether involving bloodshed, legal matters, laws, statutes, or judgments. They are to warn the parties involved and ensure they do not cause guilt to fall upon Yahveh. Failure to do so will result in Yahveh’s wrath falling upon both them and their brothers. Essentially, it’s a directive about due process and preventing communal guilt.
[2CH.19.11] And behold, Amar’yahu the priest is over you for every matter of Yahveh, and Zvadayu son of Yishm’ael the leader for the house of Judah, for every matter of the king, and Levite officers are before you. Be strong and do it, and may Yahveh be with the good. [§]
vehinneh amar’yahu kohayn harosh ‘aleykem lekhol devar-yahveh uzvadyahu ben-yishm’ael hanagid lebeyt-yehuda lekhol devar-hammelech veshotrim haliviyim lifneikhem chizku va’asu vihi yahveh ‘im-hattov.
This verse describes individuals appointed to provide guidance and oversight. Amar’yahu the priest is appointed to speak on behalf of Yahveh. Zvadayu, son of Yishm’ael, is appointed as a leader for the house of Judah, to speak on behalf of the king. Levite officers are present to assist. The verse concludes with an exhortation to be strong and do the work, with a blessing that Yahveh will be with the good.
2CH.20
[2CH.20.1] And it happened after these things that the descendants of Moab and the descendants of Ammon, and with them from the Ammonites, came against Jehoshaphat for war. [§]
va-yi-hi akh-re-khen ba-u bnei-mo-av u-bnei-am-mon ve-im-a-hem mei-ha-am-mo-nim al-ye-ho-shaf-at la-mil-kha-mah
This verse describes events that followed a previous occurrence. It states that the descendants of Moab and Ammon, along with some Ammonites, came against Jehoshaphat to wage war.
[2CH.20.2] And they came and told Jehoshaphat, saying, “A great multitude is coming against you from beyond the sea from Aram, and they are now in Hatzotson Tamar, which is Ein Gedi.” [§]
vayavo uvayagidu liyhoshafat leemor ba alecha hamon rav meever layam mearam vehinam bechatsotson tamar hi ein geddi
This verse describes people coming to tell King Jehoshaphat about a large army approaching from beyond the sea, specifically from Aram. They state the army is currently located in the area of En Gedi.
[2CH.20.3] And it happened that Jehoshaphat set his face to seek Yahveh, and he called for a fast over all Judah. [§]
Va-yee-rah Va-yee-ten Y’ho-shah-fat et-pah-nahv lee-drosh la-Yahveh Va-yik-rah tsom al-kol-Y’hudah.
This verse describes King Jehoshaphat turning his face to seek Yahveh and proclaiming a fast for all Judah. ‘Va-yee-rah’ indicates an action of seeing or appearing. ‘Va-yee-ten’ is an action of giving or setting. ‘Y’ho-shah-fat’ is the name of the king, Jehoshaphat. ‘Et-pah-nahv’ is ‘his face’. ‘lee-drosh’ means ‘to seek’. ‘la-Yahveh’ means ‘to Yahveh’. ‘Va-yik-rah’ is ‘and he called’. ‘tsom’ is ‘fast’. ‘al-kol’ means ‘over all’. ‘Y’hudah’ is ‘Judah’.
[2CH.20.4] And Judah gathered to seek from Yahveh, and they came from all the cities of Judah to seek Yahveh. [§]
vayikatzu Yehudah levakesh mei-Yahveh gam mikol arei Yehudah bau levakesh et-Yahveh.
This verse describes the people of Judah gathering to seek Yahveh. 'Vayikatzu' means 'they gathered'. 'Yehudah' is the name 'Judah'. 'Levakesh' means 'to seek'. 'Mei-Yahveh' means 'from Yahveh'. 'Gam' means 'also, even'. 'Mikol arei Yehudah' means 'from all the cities of Judah'. 'Bau' means 'they came'. 'Et-Yahveh' means 'Yahveh'.
[2CH.20.5] And Jehoshaphat stood in the assembly of Judah and Jerusalem in the house of Yahveh, before the new court. [§]
va-ya-ah-mod ye-ho-sha-fat bi-k-hal ye-hu-da v-ye-ru-sha-lim be-beit ye-ho-vah lif-nei ha-cha-tser ha-cha-da-shah
This verse describes Jehoshaphat standing before the assembly of Judah and Jerusalem in the house of Yahveh, before the new court. Each name and title is translated literally. 'Beit' means house, 'lifnei' means before, and 'ha' is the definite article 'the'. 'Kahal' means assembly.
[2CH.20.6] And Yahveh, the Gods of our ancestors, said, "Are You not the Gods in the heavens? You rule over all the kingdoms of the nations, and in Your hand is power and might. There is no one with You to oppose You." [§]
Va-yo-mar Yahveh Elohim avoteynu ha-lo ata hu Elohim bashamayim ve-ata moshel bechol mamlechot ha-goyim u-ve-yadecha koch va-gevurah ve-ein imcha le-hityatzev.
This verse begins with 'and He said'. The speaker is 'Yahveh, the Gods of our ancestors'. It is a rhetorical question asking if 'You are not the Gods in the heavens?' It continues stating that 'You rule over all the kingdoms of the nations', and 'in Your hand is power and might', and 'there is none with You to stand against'.
[2CH.20.7] Is it not you, the Gods, who dispossessed the inhabitants of this land before your people Israel, and gave it to the seed of Abraham, your lover, forever? [§]
Ha-lo atah Eloheinu horashta et yoshvei ha-aretz ha-zot milifnei amcha Yisrael vatitnaha lezera Avraham ohevcha leolam.
This verse begins with a rhetorical question, 'Is it not?' or 'Surely.' 'Eloheinu' means 'our Gods.' 'Horashta' is the past tense verb 'you dispossessed' or 'you inherited.' 'Yoshvei ha-aretz ha-zot' translates to 'the inhabitants of this land.' 'Milifnei amcha Yisrael' means 'before your people Israel.' 'Vatitnaha' means 'and you gave it.' 'Lezera Avraham' means 'to the seed of Abraham.' 'Ohevcha' means 'your lover' or 'one who loves you.' 'Leolam' means 'forever.'
[2CH.20.8] And they settled in it, and they built for you in it a sanctuary for your name, saying. [§]
va-yesh-vu ba-ah va-yiv-nu le-cha ba-ah mik-dash le-shim-cha le-e-mor
This verse describes people settling in a place and building a sanctuary for the divine name. 'Va-yesh-vu' means 'and they sat' or 'and they settled.' 'Ba-ah' means 'in it' or 'there.' 'Va-yiv-nu' means 'and they built.' 'Le-cha' means 'for you.' 'Mik-dash' means 'sanctuary' or 'holy place.' 'Le-shim-cha' means 'for your name.' 'Le-e-mor' means 'to say' or 'saying'.
[2CH.20.9] If evil comes upon us – sword, judgment, plague, and famine – we will stand before this temple and before you, because your name is in this temple, and we will cry out to you from our distress, and you will hear and save. [§]
Im-tabo aleinu ra'ah herev shofet vedeber ver'av, na'amda lifnei habayit hazeh ulifanecha ki shimcha babayit hazeh veniz'ak eleicha mitzarateinu vetishma vetoshia.
This verse is a plea for God's intervention during times of trouble. It lists various calamities – sword, judgment, plague, and famine – and states that the people will stand before the temple and pray to God, acknowledging His name dwells there, and asking for help from their distress. The verse emphasizes that God will hear and save them.
[2CH.20.10] And now, behold, the sons of Ammon, and Moab, and Mount Seir, which you did not give to Israel to enter into them in their coming from the land of Egypt, because they turned away from them and you did not destroy them. [§]
ve'atah hineh benei-ammon umoav vehar-seir asher lo-natatah le-yisrael lavo vahem bevoam me'eretz mitzrayim ki saru me'alehem velo hishmidum.
This verse discusses the nations of Ammon, Moab, and Mount Seir, and God's previous instruction to Israel concerning them. It states that God had not allowed Israel to enter their lands when they came from the land of Egypt, and explains that these nations had turned away from them and were not destroyed.
[2CH.20.11] And behold, they are repaying to us by coming to drive us out from Your inheritance that You have caused us to inherit. [§]
vehinneh hem gomlim alainu levo legorshenu miyerushatkha asher horashtanu
This verse describes a situation where 'they' are repaying something to 'us', specifically aiming to drive 'us' from 'Your' inheritance that 'You' have caused 'us' to inherit. Each word is translated as directly as possible while maintaining English grammar.
[2CH.20.12] Our Gods, will you not judge them? For there is no strength in us before this great multitude that is coming upon us, and we do not know what we should do, for our eyes are upon you. [§]
Eloheinu, halo tishpat-bam, ki ein banu koach lifnei hehamon harav hazeh haba aleinu, va'anachnu lo neda mah na'aseh, ki alecha eineinu.
Eloheinu means 'our Gods'. Halo is an interrogative particle meaning 'is it not?' or 'do not...?'. Tishpat-bam is a verb form meaning 'you will judge them'. Ki means 'for' or 'because'. Ein banu means 'there is not in us'. Koach means 'strength' or 'power'. Lifnei means 'before'. Hehamon harav hazeh means 'this great multitude'. Haba aleinu means 'coming upon us'. Va'anachnu means 'and we'. Lo neda means 'we do not know'. Mah na'aseh means 'what we should do'. Ki means 'for'. Alecha eineinu means 'our eyes are upon you'.
[2CH.20.13] And all of Judah stood before Yahveh, also their children, their wives, and their sons. [§]
vekhol-yhudah omedim lifnei yahveh gam-tapam neshehem ubenehem
This verse describes all of Judah standing before Yahveh, including their children, wives, and sons. 'vekhol' means 'and all'. 'yhudah' is Judah. 'omedim' means 'standing'. 'lifnei' means 'before'. 'yahveh' is the proper name of God. 'gam' means 'also'. 'tapam' means 'their children/infants'. 'neshehem' means 'their wives'. 'ubenehem' means 'and their sons'.
[2CH.20.14] And Yachaziel, son of Zecharyahu, son of B’nayah, son of Yeiel, son of Matanyahu, the Levite, from the sons of Asaf, had the spirit of Yahveh upon him within the assembly. [§]
v'yachaziel ben-z'charyahu ben-b'nayah ben-yei'el ben-matanyahu haLevy min-b'nei Asaf hay'tah alav ruach Yahveh b'toch haKahal.
This verse details the lineage of a Levite named Yachaziel and states that the spirit of Yahveh was upon him while he was among the assembly. 'Ben' means 'son of'. 'HaLevy' means 'the Levite'. 'Min-b'nei' means 'from the sons of'. 'Hay'tah' means 'was'. 'Ruach' means 'spirit'. 'Yahveh' is the proper name of God. 'B'toch' means 'within'. 'HaKahal' means 'the assembly'.
[2CH.20.15] And he said, “Listen, all Judah and the inhabitants of Jerusalem, and King Jehoshaphat. Thus says Yahveh to you: Do not fear and do not be dismayed because of the large multitude. For the battle is not yours, but belongs to the Gods.” [§]
Va-yo-mer ha-ksheevu kol-yehuda ve-yoshvei Yerushalayim ve-ha-melech Yehoshaphat koh amar Yahveh lakhem atem al-tir’u ve-al-techatu mipnei hahamon harav hazeh ki lo lakhem hamilchama ki le-Elohim.
This verse is a prophetic declaration. It begins with 'and he said' introducing a message to all Judah and the inhabitants of Jerusalem, and specifically to King Jehoshaphat. The message is from Yahveh, telling them not to fear or be dismayed by the large multitude facing them, because the battle is not theirs, but belongs to the Gods.
[2CH.20.16] Tomorrow, descend upon them. Behold, here they are ascending at the ascent of the Tzitz, and you will find them at the end of the brook, facing the desert Yeruel. [§]
machar r'du aleyhem hinam olim b'ma'aleh hatzitz u'metza'tem otam b'sof hanachal p'nei midbar yeru'el.
This verse describes a planned descent upon a group of people. "Machar" means tomorrow. "R'du" is a command form meaning 'descend'. "Aleyhem" means 'upon them'. "Hinam" means 'behold, here they are'. "Olim" means 'ascending' or 'going up'. "B'ma'aleh hatzitz" means 'at the ascent of the Tzitz'. "U'metza'tem otam" means 'and you will find them'. "B'sof hanachal" means 'at the end of the brook'. "P'nei midbar yeru'el" means 'the face of the desert Yeruel'.
[2CH.20.17] It is not for you to fight in this matter. Take your stand, remain calm, and see the salvation of Yahveh with you, O Judah and Jerusalem. Do not fear and do not be dismayed. Tomorrow, go out before them, and Yahveh will be with you. [§]
lo lakhem lehilachem bazot, hityatzvu imdu ureu et yeshuat Yahveh immakhem Yehudah viYerushalayim, al tiru ve al techatu, machar tzeu lifnehem vYahveh immakhem.
This verse is a call to not fight, but to witness the salvation of Yahveh. It addresses Judah and Jerusalem, urging them not to fear or be dismayed, but to go forth with Yahveh present with them.
[2CH.20.18] And Jehoshaphat bowed his face to the ground, and all Judah and the inhabitants of Jerusalem fell before Yahveh to worship Yahveh. [§]
vayikod yhoshaf’at ‘afayim ‘artsah vechol-yhudah veyoshvei yerushalayim naf’lu lif’nei Yahveh lehistashtachavot laYahveh.
This verse describes a moment of worship. 'Vayikod' indicates bending or bowing. 'Yhoshaf’at' is a proper noun, a person’s name. ‘Afayim’ refers to the face or toward the face. ‘Artsah’ means to the ground. 'Vechol-yhudah' means and all Judah. 'Veyoshvei yerushalayim' means and the inhabitants of Jerusalem. 'Naf’lu' means they fell. 'Lif’nei Yahveh' means before Yahveh. 'Lehistashtachavot' means to worship or prostrate. 'LaYahveh' means to Yahveh.
[2CH.20.19] And the Levites, from the descendants of Kehat and from the descendants of Korah, rose up to praise Yahveh, the God of Israel, with a loud voice and with lifting up. [§]
va yakumu ha leviyim min benei ha kehatim u min benei ha karkhim lehallel la Yahveh Elohei Yisrael bekol gadol lema'aleh.
This verse describes the Levites from the families of Kehat and Korah rising up to praise Yahveh, the God of Israel, with a loud voice and with lifting up.
[2CH.20.20] They rose early in the morning and went out into the Desert of Tekoa. And as they departed, Joshua stood and said, "Hear me, Judah and inhabitants of Jerusalem! Believe in Yahveh, your God, and be steadfast in that belief. Believe in his prophets and you will succeed." [§]
va-yash-kee-moo ba-bo-ker va-ye-tse-oo le-mid-bar te-ko-ah u-ve-tse-atam a-mad ye-ho-shaf-at va-yomer shma-oo-nee ye-hu-dah ve-yosh-vey ye-ru-sha-layim ha-a-mee-nu ba-yahveh e-lo-hey-chem ve-te-a-me-nu ha-a-mee-nu bee-ne-vee-av ve-hatz-lee-chu.
This verse describes an early morning departure into the Desert of Tekoa. Joshua (Yehoshaphat) addresses the people of Judah and Jerusalem, urging them to trust in Yahveh, their God, and to be steadfast in that trust. He also tells them to believe the prophets and they will succeed.
[2CH.20.21] And he consulted with the people and appointed singers to Yahveh and those who praise to the splendor of holiness, to go out before the army, and they say, "Give thanks to Yahveh, for his steadfast love is forever." [§]
Va-yyoatz el-ha-am va-ya'amid m'shorrim l'Yahveh u-m'hal'lim l'hadrat-qodesh b'tzeat lifnei ha-chalutz v'omrim hodu l'Yahveh ki l'olam chasdo.
This verse describes David consulting with the people and appointing singers and those who praise God to lead the procession before the army. They were to give thanks to Yahveh for his steadfast love forever. 'Va-yyoatz' means 'and he consulted'. 'El-ha-am' means 'with the people'. 'Va-ya'amid' means 'and he appointed'. 'M'shorrim' means 'singers'. 'L'Yahveh' means 'to Yahveh'. 'U-m'hal'lim' means 'and those who praise'. 'L'hadrat-qodesh' means 'to the splendor of holiness'. 'B'tzeat' means 'in going out'. 'Lifnei' means 'before'. 'Ha-chalutz' means 'the army'. 'V'omrim' means 'and they say'. 'Hodu' means 'give thanks'. 'Ki' means 'for'. 'L'olam' means 'forever'. 'Chasdo' means 'his steadfast love'.
[2CH.20.22] And when they began to sing and praise, Yahveh provided ambushers against the sons of Ammon, Moab, and Mount Seir, who came against Judah, and they were routed. [§]
uv'vet Yahveh hechelu birinnah ut'hilla natan Yahveh me'arbim al-b'nei Ammon Mo'av u'har-Se'ir haba'im l'Yehudah vayingafpu.
This verse describes a time when people began to sing and praise, and Yahveh provided ambushers against the people of Ammon, Moab, and Mount Seir who came against Judah. The verb 'vingafpu' indicates they were routed or defeated.
[2CH.20.23] And the sons of Ammon and Moab stood against the dwellers of Mount Seir to utterly destroy and annihilate. And when they had finished with the dwellers of Seir, they helped each other to destroy. [§]
va-ya-am-du ben-ei am-mon u-mo-av al-yosh-vei har-sei-ir le-ha-charim u-le-hash-mid u-ke-ka-lotam be-yosh-vei sei-ir azar ish be-rei-ehu le-mash-chit.
This verse describes the actions of the people of Ammon and Moab against the inhabitants of Mount Seir. They stood against the dwellers of Mount Seir to utterly destroy and annihilate them. After completing their destruction of the inhabitants of Seir, they aided each other in further destruction.
[2CH.20.24] And Judah went to the watchtower in the wilderness, and they turned to face the multitude. And behold, there were corpses fallen to the land, and there was no survivor. [§]
vee-hoo-dah bah al-hah-mitz-peh lah-mid-bar va-yif-nu el-heh-hah-mohn veh-nahm peh-gah-rim nof-lim ar-tzah veh-ein pleh-tah.
This verse describes Judah approaching the meeting place in the wilderness and discovering the slain. 'Judah' refers to the person and the tribe. 'Mitzpeh' is a place name meaning 'watchtower' or 'lookout'. 'Midbar' means 'wilderness'. 'Pefanim' means 'to turn to face'. 'Hehamon' is 'the multitude'. 'Pgarim' refers to corpses or slain bodies. 'Noflim' means 'fallen'. 'Arztah' means 'the land'. 'Pleta' means 'escapee' or 'survivor'.
[2CH.20.25] Jehoshaphat and his people went to plunder the spoils. They found in them a great abundance, possessions, livestock, and valuable items. They took for themselves beyond what they could carry. And there were three days while they plundered the spoils, for it was abundant. [§]
vayavo y’hoshaphat v’amo livoz et-sh’lalam vaim’tzu bahem larov ur’khush uf’garim ukh’lei chamudot vay’natz’lu lahem l’ein masa vay’hiyu yamim sh’loshah bozzim et-hash’lal ki rav-hu
This verse describes how Jehoshaphat and his people went to plunder the spoils of war. They found a great abundance of possessions, livestock, and valuable items. They took so much that they could not carry it all away in three days. ‘Y’hoshaphat’ is Jehoshaphat. ‘v’amo’ means ‘and his people’. ‘livoz’ means ‘to plunder’. ‘et-sh’lalam’ means ‘the spoils’. ‘vaim’tzu bahem’ means ‘and they found in them’. ‘larov’ means ‘abundance’. ‘ur’khush’ means ‘and possessions’. ‘uf’garim’ means ‘and livestock’. ‘ukh’lei chamudot’ means ‘and valuable items’. ‘vay’natz’lu lahem’ means ‘and they took for themselves’. ‘l’ein masa’ means ‘beyond carrying’. ‘vay’hiyu yamim sh’loshah’ means ‘and there were three days’. ‘bozzim et-hash’lal’ means ‘plundering the spoils’. ‘ki rav-hu’ means ‘for it was abundant.’
[2CH.20.26] And on the fourth day they gathered to the Valley of Blessing, for there they blessed Yahveh. Therefore, they called the name of that place Valley of Blessing until this day. [§]
u-vayom ha-revii nikhalo le-emek brachah ki-sham berchu et-Yahveh al-ken karu et-shem ha-makom ha-hu emek brachah ad-hayom.
This verse describes a gathering in a valley called 'Valley of Blessing'. The people gathered on the fourth day and blessed Yahveh there, and so named the place 'Valley of Blessing' to this day. 'U-vayom' means 'and on the day'. 'Ha-revii' means 'the fourth'. 'Nikhalo' means 'they gathered'. 'Le-emek' means 'to the valley'. 'Brachah' means 'blessing'. 'Ki-sham' means 'for there'. 'Berchu' means 'they blessed'. 'Et-Yahveh' means 'Yahveh'. 'Al-ken' means 'therefore'. 'Karu' means 'they called'. 'Et-shem' means 'the name'. 'Ha-makom' means 'the place'. 'Ha-hu' means 'that'. 'Ad-hayom' means 'until this day'.
[2CH.20.27] And all the men of Judah and Jerusalem, with Jehoshaphat at their head, returned to Jerusalem with joy, because Yahveh had made them glad by delivering them from their enemies. [§]
va-yashuvu kol-ish yehudah vi-Yerushalayim vi-Yehoshafat be-roshom lashuv el-Yerushalayim be-simchah ki-simcham Yahveh me-oyveihem
This verse describes the return of the people of Judah and Jerusalem, with Jehoshaphat at their head, to Jerusalem with joy. The reason for their joy is that Yahveh made them glad by delivering them from their enemies.
[2CH.20.28] And they came to Jerusalem with harps and with lyres and with trumpets to the house of Yahveh. [§]
vayavu Yerushalayim binvalim uvekinnorot ubachatzotzrot el-beit Yahveh.
This verse describes people coming to Jerusalem with musical instruments. 'Vayavu' means 'and they came'. 'Yerushalayim' is the name 'Jerusalem'. 'Binvalim' means 'with harps'. 'Uvekinnorot' means 'and with lyres'. 'Ubachatzotzrot' means 'and with trumpets'. 'El-beit' means 'to the house of'. 'Yahveh' is the proper name of God.
[2CH.20.29] And there came a fear of the Gods upon all the kingdoms of the lands, upon hearing that Yahveh fought with the enemies of Israel. [§]
va-yhi pachad elohim al kol mamlchot ha-aratzot be-shma'am ki nilcham Yahveh im oyvei Yisrael.
This verse describes the fear of the Gods that came over all the kingdoms of the lands when they heard that Yahveh fought with the enemies of Israel. 'Pachad' means fear. 'Elohim' is 'the Gods' in the plural form. 'Mamlchot' means kingdoms. 'Ha-aratzot' means 'the lands'. 'Be-shma'am' means 'upon hearing'. 'Nilcham' means 'fought'. 'Oyvei' means 'enemies'. 'Yisrael' is 'Israel'.
[2CH.20.30] And the kingdom of Jehoshaphat was quiet, and his Gods allowed him to rest on every side. [§]
va-tish-kot mal-koot yeh-ho-sha-fat va-ya-nach lo el-o-hai-v mi-sa-viv
This verse describes a period of peace and rest enjoyed by the kingdom of Jehoshaphat. 'Va-tishkot' indicates silence or quiet, suggesting peace. 'Mal-koot' means kingdom. 'Yehoshaphat' is a proper name. 'Va-yanach' means 'and He rested.' 'Lo' means 'to him'. 'Elohai' means 'his Gods.' 'Mi-saviv' means 'around' or 'from all sides'.
[2CH.20.31] And Jehoshaphat reigned over Judah, being thirty-five years old when he began to reign, and he reigned for twenty-five years in Jerusalem, and the name of his mother was Azubah, daughter of Shilhi. [§]
Va-yim-lokh Yehoshaphat al-Yehudah ben-shloshim ve-chamesh shanah be-molkho ve-esrim ve-chamesh shanah malakh bi-Yerushalayim ve-shem immo Azubah bat-Shilchi.
This verse describes the reign of Jehoshaphat over Judah. It states his age when he began to reign, the duration of his reign, and the name of his mother. 'Va-yim-lokh' means 'and he reigned'. 'Yehoshaphat' is the name of the king. 'al-Yehudah' means 'over Judah'. 'ben-shloshim ve-chamesh shanah' means 'son of thirty and five years', which translates to 'thirty-five years old'. 'be-molkho' means 'in his reign'. 've-esrim ve-chamesh shanah malakh' means 'and twenty and five years he reigned'. 'bi-Yerushalayim' means 'in Jerusalem'. 've-shem immo' means 'and the name of his mother'. 'Azubah bat-Shilchi' means 'Azubah daughter of Shilhi'.
[2CH.20.32] And he walked in the way of his father Asa, and did not turn aside from it, to do the right thing in the eyes of Yahveh. [§]
va-yeh-lekh be-deh-rekh ah-vee-voh ah-sah-soo ve-loh-sar mee-meh-nah la-ah-soh hah-yah-shar be-eh-nee Yahveh.
This verse describes a king walking in the way of his father, Asa, and not deviating from it, doing what is right in the eyes of Yahveh. 'Va-yeh-lekh' means 'and he walked'. 'Be-deh-rekh' means 'in the way of'. 'Ah-vee-voh' is 'his father'. 'Ah-sah-soo' is the name Asa. 'Ve-loh-sar' means 'and he did not turn aside'. 'Mee-meh-nah' means 'from it'. 'La-ah-soh' means 'to do'. 'Hah-yah-shar' means 'the right thing'. 'Be-eh-nee' means 'in the eyes of'. 'Yahveh' is the divine name.
[2CH.20.33] But the high places did not cease, and still the people had not prepared their heart for the Gods of their ancestors. [§]
akh habbamot lo-saru ve'od ha'am lo-hekinu levavam le'elohei avoteihem.
This verse discusses the persistence of high places (bamot) where worship occurred, and the people's lack of preparation of heart for the Gods of their ancestors. 'Akh' means 'but' or 'yet'. 'Habbamot' is plural for high places. 'Lo-saru' means 'did not depart' or 'did not cease'. 'Ve'od' means 'and still' or 'and yet'. 'Ha'am' means 'the people'. 'Lo-hekinu' means 'did not prepare'. 'Levavam' means 'their heart'. 'Le'elohei' means 'for the Gods of'. 'Avoteihem' means 'their ancestors'.
[2CH.20.34] And the rest of the words of Jehoshaphat, the first and the last, are written in the words of Jehu son of Hanani, who put them on the book of the kings of Israel. [§]
ve-yeter divrei yhoshafat ha-rishonim ve-ha-acharonim hinam ketuvim be-divrei yheu ben-chanani asher hoalah al-sefer malchei yisrael.
This verse states that the remaining words of Jehoshaphat, both the early and later ones, are written in the words of Jehu son of Hanani, who recorded them on the book of the kings of Israel.
[2CH.20.35] And after that, King Yehoshaphat of Judah allied himself with King Achaziah of Israel. He did evil things. [§]
ve’akhareikhen etkhabar y’hoshaphat melekh-y’hudah im akhazyahu melekh-yisra’el hu hirshi’a la’asot.
This verse describes an alliance formed between King Yehoshaphat of Judah and King Achaziah of Israel. It then states that Achaziah did what was evil.
[2CH.20.36] And he associated him with himself to make ships to go to Tarshish, and they made ships in Etzion Gever. [§]
va-yikhaber-hu im-mo la-asot oniyot lelekhet Tarshish va-yaasu oniyot be-Etzion Gever
This verse describes a partnership to build ships for the purpose of going to Tarshish, and that the ships were built in Etzion Gever. Let's break down the names of God, if any are present. None are present in this verse. Therefore, all names remain as is. The pronouns and conjunctions are translated literally. The verbs are translated into proper English tense.
[2CH.20.37] And Eliezer, the son of his relative, prophesied against Jehoshaphat in Mareshah, saying, “Because you allied yourself with Ahaziah, Yahveh has broken your deeds, and the ships were shattered and could not go to Tarshish.” [§]
Va-yit-na-ve-a E-li-e-zer ben-do-da-vahu mi-ma-re-sha al-ye-ho-shaf-at le-emor ke-hit-cha-ver-cha im-a-chaz-ya-hu paratz Yahveh et ma-a-sei-cha va-yish-a-ve-ru on-iyot ve-lo atz-ru la-lech-et el-tar-shish.
This verse describes the prophet Eliezer son of Dodavahu prophesying against Jehoshaphat. He states that because Jehoshaphat associated with Ahaziah, Yahveh has shattered his works, causing ships to be broken and unable to reach Tarshish.
2CH.21
[2CH.21.1] And Jehoshaphat lay down with his fathers and was buried with his fathers in the city of David. And Jehoram, his son, reigned in his place. [§]
vayishkach y’hoshafat im-avotav vayikaber im-avotav b’ir david vayimloch y’horam beno tachattav
This verse describes the death and burial of King Jehoshaphat and the subsequent ascension of his son, Jehoram, to the throne. "Vayishkach" means "and he lay down" (i.e., died). "Im-avotav" means "with his fathers" and is an idiom for dying. "Vayikaber" means "and he was buried". "B’ir david" means "in the city of David". "Vayimloch" means "and he reigned". "Tachattav" means "in his place".
[2CH.21.2] And to him were brothers, the sons of Yahvehshafat: Azaryah and Jihiael and Zechariah and Azaryah and Michael and Shfatiah. All these were the sons of Yahvehshafat, king of Israel. [§]
ve-lo-achim benei YHVHshafat azar'yah vi-chiai'el u-zechar'yahu va-azar'yahu u-michai'el u-shfat'yahu kol-eleh benei YHVHshafat melech-yisra'el
This verse lists the brothers of Jehoshaphat, the king of Israel. The names are presented in a series, connected by 'and'. 'Benei' means 'sons of' or, in this context, 'brothers of' as it indicates siblings. 'Melech' means 'king'.
[2CH.21.3] And their father gave them many gifts, to silver and to gold and to ornaments, with fortified cities in Judah. And the kingdom he gave to Yehoram because he is the firstborn. [§]
Va-yit-ten la-hem a-vi-hem ma-ta-not ra-vot le-kesef u-le-zahav u-le-mig-da-not im-a-rei me-tzu-rot bi-ye-hu-dah ve-et ha-mam-la-khah na-tan li-ye-ho-ram ki-hu ha-be-chor.
This verse describes a father giving gifts and the kingdom to his firstborn son. 'Va-yit-ten' means 'and he gave'. 'La-hem' means 'to them'. 'A-vi-hem' means 'their father'. 'Ma-ta-not ra-vot' means 'many gifts'. 'Le-kesef u-le-zahav u-le-mig-da-not' describes the types of gifts: 'to silver and to gold and to ornaments'. 'Im-a-rei me-tzu-rot bi-ye-hu-dah' means 'with fortified cities in Judah'. 'Ve-et ha-mam-la-khah na-tan li-ye-ho-ram' means 'and the kingdom he gave to Yehoram'. 'Ki-hu ha-be-chor' means 'because he is the firstborn'.
[2CH.21.4] And Jehoram rose up upon the kingdom of his father, and he strengthened himself, and he killed all his brothers with the sword, and also the officials of Israel. [§]
va-ya-kom ye-ho-ram al-mam-le-khet a-vi-v va-yit-cha-zak va-ya-harog et-kol-a-chav be-charev ve-gam mi-sa-rei yis-ra-el
This verse describes Jehoram ascending to the throne after his father, strengthening his position, and then killing all of his brothers with the sword. It also mentions the officials of Israel.
[2CH.21.5] At the age of thirty-two years, Jehoram began to reign, and he reigned for eight years in Jerusalem. [§]
ben-shloshim u-shtayim shanah yohoram be-malcho, u-shmoneh shanim malach bi-yerushalayim.
This verse describes the age and length of the reign of King Jehoram. "ben" means "son of" or in this case, "at the age of." "shloshim u-shtayim" means "thirty and two" or "thirty-two". "shanah" means "year". "yohoram" is the king's name. "be-malcho" means "in his kingdom" or "when he became king". "shmoneh" means "eight". "shanim" means "years". "malach" means "he reigned". "bi-yerushalayim" means "in Jerusalem".
[2CH.21.6] And he walked in the way of the kings of Israel, as they had done in the house of Ahab, for the daughter of Ahab was his wife, and he did what was evil in the eyes of Yahveh. [§]
va-ye-lekh be-de-rekh | mal-khei yis-ra-el ka-a-sheh a-su beit akh-av ki bat-akh-av ha-yeh-tah lo is-shah va-ya-as ha-ra be-ei-nei Yahveh.
This verse describes the actions of a king of Israel, stating he walked in the way of the kings of Israel, as the house of Ahab had done. This was because the daughter of Ahab had become his wife, and he did evil in the eyes of Yahveh. Each word is translated literally, avoiding traditional theological interpretations embedded in existing translations. 'Beit' means 'house,' referring to the dynasty or lineage of Ahab.
[2CH.21.7] And Yahveh was not willing to destroy the house of David, for the sake of the covenant that Yahveh cut with David, and as Yahveh had said to give to him land and to his sons for all days. [§]
Ve-lo-avah Yahveh le-hash-chit et-beit David le-ma-an ha-brit asher karet le-David ve-ka-asher amar la-tet lo nir u-levanav kol-ha-yamim.
This verse describes Yahveh’s reluctance to destroy the house of David. The reason given is a covenant Yahveh made with David. Yahveh had promised to give David land and to his sons for all days. ‘Avah’ means ‘to will’ or ‘to be willing’ and is negated here, meaning Yahveh was not willing. ‘Hashchit’ means ‘to destroy’ or ‘corrupt’. ‘Brit’ means ‘covenant’ or ‘agreement’. ‘Karet’ means ‘to cut’ in the sense of making a covenant. ‘Tet’ means ‘to give’. ‘Nir’ means ‘field’ or ‘land’. ‘Levanav’ means ‘to his sons’. ‘Kol-ha-yamim’ means ‘all the days’.
[2CH.21.8] In his days, Edom rebelled from under the authority of Judah, and they appointed a king over them. [§]
be-yamav Pashah Edom mitahat yad-Yehudah va-yamliku aleihem Melech
This verse describes the rebellion of Edom during the days of Judah’s rule. ‘be-yamav’ means ‘in his days’, referring to a previous ruler not explicitly named here. ‘Pashah’ means ‘rebelled’ or ‘transgressed’. ‘Edom’ is the name of a nation. ‘mitahat yad’ means ‘from under the hand’ or ‘from the authority of’. ‘Yehudah’ is the name of the nation Judah. ‘va-yamliku’ means ‘and they appointed as king’. ‘aleihem’ means ‘over them’. ‘Melech’ means ‘king’.
[2CH.21.9] And Jehoram passed with his commanders and all the chariots with him, and it happened he arose at night and he struck Edom surrounding him and the commanders of the chariots. [§]
va-ya-avor ye-ho-ram im-sa-ra-vav u-chol-ha-re-chev im-mo va-ye-hi kam la-y-la va-yak et e-dom ha-so-vev e-lav ve-et sa-rei ha-ra-chev
This verse describes Jehoram's nighttime attack on Edom. 'Va-ya-avor' means 'and Jehoram passed'. 'Im-saravav' means 'with his commanders'. 'U-chol-ha-rechev im-mo' means 'and all the chariots with him'. 'Va-ye-hi kam la-y-la' means 'and it happened, he arose at night'. 'Va-yak' means 'and he struck'. 'Et e-dom ha-sovev e-lav' means 'Edom surrounding him'. 'Ve-et sarei ha-rachev' means 'and the commanders of the chariots'. The 'et' before 'edom' and 'sarei' is a grammatical marker and does not translate to a specific word in English.
[2CH.21.10] And Edom rebelled from under the hand of Judah until this day. Then Livnah will rebel at that time from under his hand, because he has forsaken Yahveh, the God of his ancestors. [§]
Va-yip-sha Edom mi-tah-chat yad-Yehudah ad ha-yom ha-zeh az tif-sha Livnah ba-et ha-hee mitah-chat yado ki azav et-Yahveh Elohei avotav.
This verse describes Edom's rebellion against Judah and Livnah's rebellion against its ruler. The reason given for these rebellions is abandonment of Yahveh, the God of their ancestors.
[2CH.21.11] Also he made high places in the mountains of Judah, and he provoked the inhabitants of Jerusalem, and he drove away Judah. [§]
Gam-hu asa bamot beharēi Yehudah; vayyazen et-yoshvei Yerushalayim vayyaddah et-Yehudah.
This verse describes actions taken against the people of Judah and Jerusalem. "Gam-hu" means "also he". "Asa" means "he made". "Bamot" means "high places" (altars). "Beharei" means "in the mountains of". "Yehudah" is the name Judah. "Vayyazen" means "and he provoked". "Et-yoshvei" means "the inhabitants of". "Yerushalayim" is the name Jerusalem. "Vayyadah" means "and he drove away".
[2CH.21.12] And a letter came to him from Elijah the prophet, saying, "Thus says Yahveh, the God of David your father: because you have not walked in the ways of Yehoshafat your father and in the ways of Asa, king of Judah." [§]
Va-yo-vo e-layv mik-tav mei-e-lee-yah-hu ha-nav-ee le-emor koh amar Yahveh Elohey David avi-cha takhat asher lo-halakhta be-darkhey Yehoshafat avi-cha u-be-darkhey Asa melech-Yehudah.
This verse describes a letter coming to someone from the prophet Elijah, delivering a message from Yahveh, the God of David. The message concerns the recipient's failure to follow the paths of his father, Yehoshafat, and Asa, the king of Judah.
[2CH.21.13] And she went in the way of the kings of Israel, and she was unfaithful to Judah and the inhabitants of Jerusalem, like the unfaithfulness of the house of Ahab. And also, your brothers from your father’s house, who were better than you, you killed. [§]
va-te-lech be-de-rech mal-chei yis-ra-el va-taz-neh et-ye-hu-dah ve-et-yosh-vei ye-ru-sha-layim ke-haz-not beit ach-ah-av ve-gam et-achi-cha beit-avi-cha ha-to-vim mi-mech ha-ra-g-ta
This verse describes the actions of a king, likely Manasseh, and his wickedness. 'Va-te-lech' means 'and she/he went' or 'and it went'. 'Be-de-rech' means 'in the way of'. 'Mal-chei' means 'kings of'. 'Yis-ra-el' is 'Israel'. 'Va-taz-neh' means 'and she/he committed adultery' or 'and she/he was unfaithful'. 'Et-ye-hu-dah' is 'Judah'. 'Ve-et-yosh-vei' is 'and the inhabitants of'. 'Ye-ru-sha-layim' is 'Jerusalem'. 'Ke-haz-not' means 'like the unfaithfulness of'. 'Beit ach-ah-av' is 'the house of Ahab'. 'Ve-gam' means 'and also'. 'Et-achi-cha' means 'your brothers'. 'Beit-avi-cha' means 'your father's house'. 'Ha-to-vim mi-mech' means 'who were better than you'. 'Ha-ra-g-ta' means 'you killed'.
[2CH.21.14] Behold, Yahveh strikes a great plague among your people, and among your sons, and among your wives, and all your possessions. [§]
hinneh Yahveh nogef magefah gedolah be'ammekh ubevaneikha uvnasheikha uvechol rechushekha.
This verse describes a plague sent by Yahveh. "Hinneh" means behold or lo. "Nogef" means to strike or smite. "Magefah" means plague. "Gedolah" means great. "Be'ammekha" means among your people. "Ubevaneikha" means and among your sons. "Uvnasheikha" means and among your wives. "Uvechol rechushekha" means and all your possessions.
[2CH.21.15] And you have many diseases in the sickness of your bowels, until your bowels come out from the sickness, days on days. [§]
ve-ata baholayim rabim be-machaleh me'eycha ad-yetzu me'eycha min-ha-choli yamim al-yamim.
This verse describes a severe illness affecting the bowels. 've-ata' means 'and you'. 'baholayim rabim' means 'many diseases'. 'be-machaleh me'eycha' means 'in the sickness of your bowels'. 'ad-yetzu me'eycha min-ha-choli' means 'until your bowels come out from the sickness'. 'yamim al-yamim' means 'days on days', or 'many days'.
[2CH.21.16] And Yahveh stirred up the spirit of the Philistines and the Arabs, who were with the Cushites. [§]
Va'yar Yahveh al-Yehoram et ruach ha-Pelishtim ve-ha-Arvim asher al-yad Kushim.
This verse describes Yahveh stirring up the spirit of the Philistines and Arabs against Jehoram. 'Va'yar' means 'and stirred up'. 'Yahveh' is the proper name of God. 'Et' is a grammatical marker indicating the direct object. 'Ruach' means 'spirit'. 'Ha-Pelishtim' means 'the Philistines'. 'Ve-ha-Arvim' means 'and the Arabs'. 'Asher' means 'who/which/that'. 'Al-yad' means 'by the hand of/through'. 'Kushim' means 'Cushites/Ethiopians'.
[2CH.21.17] And they went up into Judah and broke through it, and they captured all the property found belonging to the house of the king, also his sons and his wives. And no son remained to him, except Jehoahaz, a small son of his sons. [§]
vayalu bihudah vayibka'uha vayshubu et kol-harekhush hannimtza lbeit-hammelech vegam-banav venashav velo nish'ar-lo ben ki im-yehoachaz katan banav.
This verse describes a military campaign into Judah, resulting in plunder and captivity. It details that all possessions of the king’s house were taken, along with his sons and wives. The verse concludes by stating that only Jehoahaz, a young son, remained.
[2CH.21.18] And after all this, Yahveh struck him in his inwards with sickness beyond healing. [§]
ve-akharei kol-zot negapo Yahveh be-me’av lacholi le’ein marpe.
This verse describes a punishment inflicted by Yahveh. 'Ve-akharei kol-zot' means 'and after all this'. 'Negapo' means 'struck'. 'Yahveh' is the proper name of God. 'Be-me’av' means 'in his inwards' or 'in his bowels'. 'Lacholi' means 'for sickness' or 'because of disease'. 'Le’ein marpe' means 'without cure' or 'beyond healing'.
[2CH.21.19] And it happened after some days, as the time of the end came, for two days his insides came out with disease, and he died from bad illnesses. And his people did not make a burning for him, like the burning of his fathers. [§]
Va-yi-hi le-ya-mim mi-ya-mim u-che-et tze-et ha-ketz le-ya-mim shna-yim yat-zu me-ayv-o im-chal-yo va-ya-mat be-tach-lu-im ra-im ve-lo-a-su lo am-o ser-ef-ah kish-re-fat a-vot-av.
This verse describes the death of a king. 'Va-yi-hi' means 'and it happened'. 'Le-ya-mim mi-ya-mim' is a phrase meaning 'after some days'. 'U-che-et tze-et ha-ketz' means 'as the time of the end came'. 'Le-ya-mim shna-yim' translates to 'for two days'. 'Yat-zu me-ayv-o im-chal-yo' means 'his insides came out with disease'. 'Va-ya-mat be-tach-lu-im ra-im' translates to 'and he died from bad illnesses'. 'Ve-lo-a-su lo am-o ser-ef-ah' means 'and his people did not make a burning for him'. 'Kish-re-fat a-vot-av' means 'like the burning of his fathers'.
[2CH.21.20] He was thirty-two years old when he became king, and he reigned for eight years in Jerusalem. He walked not after desire, and they buried him in the city of David, and not in the tombs of the kings. [§]
ben-shlosheem oo-shtayim ha-yah beh-mal-khoh oo-shmonay shanim malakh bee-yerushalayim va-yelekh beh-lo khmedah va-yikberuhu beh-eer david ve-lo beh-kivrot ha-melakhim.
This verse describes the age and reign of a king, and where he was buried. "Ben-shlosheem oo-shtayim" means 'son of thirty and two,' or 'thirty-two years old'. "Ha-yah" means 'was'. "Beh-mal-khoh" means 'in his kingdom' or 'when he was king'. "Oo-shmonay shanim" means 'and eight years'. "Malakh" means 'he reigned'. "Bee-yerushalayim" means 'in Jerusalem'. "Va-yelekh" means 'and he went' or 'and he walked'. "Beh-lo khmedah" means 'without desire' or 'not after desire'. "Va-yikberuhu" means 'and they buried him'. "Beh-eer david" means 'in the city of David'. "Ve-lo beh-kivrot ha-melakhim" means 'and not in the tombs of the kings'.
2CH.22
[2CH.22.1] And the inhabitants of Jerusalem made Ahaziah, his youngest son, king in his place, because the raiding party in Arabia had killed all the former leaders at the camp. And Ahaziah, son of Jehoram, king of Judah, reigned. [§]
Va-yam-lee-koo yosh-bay Yer-u-sha-lay-im et Ahaz-yah-hu ben-o ha-ka-ton takh-ta-yo ki kol ha-ri-sho-nim ha-rag ha-ge-dood ha-ba ba-ar-vim la-ma-kha-neh va-yim-lokh Ahaz-yah-hu ben-Ye-ho-ram me-lekh Ye-hu-dah.
This verse describes the coronation of Ahaziah as king of Judah, following the death of his predecessors. The text notes that a raiding party from the Arabians had killed all the former leaders. It specifies that Ahaziah is the son of Jehoram, the king of Judah.
[2CH.22.2] The son of forty and two years was Ahaziah in his reign, and one year he reigned in Jerusalem, and the name of his mother was Ataliah, daughter of Omri. [§]
ben arba'im u shtayim shanah achazyahu be malcho veshanah achat malach biyrushalaim veshem imo atalyahu bat amri.
This verse describes the age and reign of Ahaziah, and the name of his mother. "Ben" means son. "Arba'im" means forty. "U" means and. "Shtayim" means two. "Shanah" means year. "Achazyahu" is the name Ahaziah. "Be malcho" means in his kingship/reign. "Veshanah achat" means and one year. "Malach" means he reigned. "Biyrushalaim" means in Jerusalem. "Veshem imo" means and the name of his mother. "Atalyahu" is the name Ataliah. "Bat amri" means daughter of Omri.
[2CH.22.3] Also he walked in the ways of the house of Ahab, for his mother was his counselor to do wickedness. [§]
gam-hu halakh be-darkhei beit akh'av ki immo haytah yo'atzto leharshi'a.
This verse describes someone walking in the ways of Ahab’s house. The reason given is that his mother was advising him to do wickedness. 'Gam-hu' means 'also he'. 'Halakh' means 'walked'. 'Be-darkhei' means 'in the ways of'. 'Beit akh'av' is 'the house of Ahab'. 'Ki' means 'for' or 'because'. 'Immo' means 'his mother'. 'Haytah' means 'was'. 'Yo'atzto' means 'his counselor' or 'his advisor'. 'Leharshi'a' means 'to do wickedness'.
[2CH.22.4] And he did what was evil in the sight of Yahveh, as was the house of Ahab, for they were his counselors after the death of his father to destroy him. [§]
va-yas kah-ra b'ay-nay Yahveh k'bayt akh-ah-av, ki-hem-mah ha-yu lo yo-etz-im akh-ar-ay mot ah-vee-v le-mash-heet lo.
This verse describes someone doing evil in the sight of Yahveh, comparing their actions to those of Ahab’s house. It explains that they had counselors after their father's death who led them to destruction.
[2CH.22.5] Also, he went according to their counsel, and he went with Jehoram son of Ahab, king of Israel, to wage war against Hazael, king of Aram, at Ramoth Gilead. And the Ramites struck Jehoram. [§]
Gam ba'atzatam halekh, vayelekh et-Yهورam ben-Akh'av melekh Yisrael lamilkhama al-Khaza'el melekh Aram beramot Gil'ad vayakhu haramim et-Yoram.
This verse describes a military alliance and subsequent battle. It states that someone went according to the counsel of others and joined with Jehoram, son of Ahab, the king of Israel, to wage war against Hazael, the king of Aram, at Ramoth Gilead. The Ramites defeated Jehoram.
[2CH.22.6] And he returned to recover in Jezreel, because the wounds which they struck him with at Ramah, in his fighting with Hazael, king of Aram, and Azariah, son of Jehoram, king of Judah, descended to see Jehoram, son of Ahab, in Jezreel, because he was sick. [§]
vayashav lehitrapei beyizre'el ki hammakim asher hikuhu barama behilachamo et chaza'el melech aram va'azaryahu ben-yehoram melech yehudah yarad liru'ot et-yehoram ben-ach'av beyizre'el ki-choleh hu.
This verse describes King Jehoram of Israel going to Jezreel to recover from wounds he received in battle against Hazael, king of Aram. Azariah, son of King Jehoram of Judah, went to see him in Jezreel because he was ill.
[2CH.22.7] And from the Gods came the ruin of Ahaziah, to go to Joram. And when he arrived, he went out with Joram to meet Jehu son of Nimshi, whom Yahveh had anointed to destroy the house of Ahab. [§]
oo-may-eh-lo-heem ha-yeh-tah t-voo-sat ah-haz-ya-hoo la-vo bo el-yo-ram oo-ve-vo-o ya-tza im-ye-ho-ram el-ye-hoo ben-nim-shee a-sher me-shah-choo Yahveh le-ha-khrit et-beit ah-khav.
This verse describes the downfall of Ahaziah and his meeting with Jehoram and Jehu. It states that Ahaziah's downfall came from the Gods, leading him to go to Joram. Upon arriving, he went out with Joram to meet Jehu son of Nimshi, whom Yahveh had anointed to destroy the house of Ahab.
[2CH.22.8] And it was, as Jehu judged with the house of Ahab, and he found the princes of Judah and the sons of the brothers of Ahaziah serving Ahaziah, and he killed them. [§]
vayhi kehispaet yehua im-beit achav vaimtza et sarei yehuda ubnei achei achazyahu mesharatim laachazyahu vayaharagem
This verse describes Jehu's actions against the house of Ahab. 'Vayhi' means 'and it was'. 'Kehispaet' means 'as he judged'. 'Yehua' is the name Jehu. 'Im-beit achav' means 'with the house of Ahab'. 'Vaimtza' means 'and he found'. 'Sarei yehuda' means 'princes of Judah'. 'Bnei achei achazyahu' means 'sons of the brothers of Ahaziah'. 'Mesharatim' means 'serving'. 'Laachazyahu' means 'to Ahaziah'. 'Vayahargem' means 'and he killed them'.
[2CH.22.9] And they sought Ahaziah, and they captured him, and he was hiding in Samaria. And they brought him to Jehu, and they killed him. And they buried him, for they said, "He is the son of Jehoshaphat," who sought Yahveh with all his heart, and there should be no strength remaining to the house of Ahaziah to maintain the kingdom. [§]
vayvakhesh et-achaz'yahu vayil'ch'duhu v'hu mit'chabe'a b'shomron vay'vi'uhu el-yehu vaymit'hu v'yik'bruhu ki amru ben-y'hoshapat hu asher darash et-yahveh b'chol-levavo v'ein l'beit achaz'yahu la'tzor kochach l'mamlachah.
This verse describes the capture and death of Ahaziah, king of Judah, and the reasoning for his burial. It details how he was sought out, captured while hiding in Samaria, brought before Jehu, and then killed. His burial was due to the recognition that he was the son of Jehoshaphat and had sought Yahveh with all his heart, therefore his house should not be utterly destroyed.
[2CH.22.10] And Athaliah, mother of Ahaziah, saw that her son was dead, and she rose up and spoke to all the seed of the kingdom to the house of Judah. [§]
va'atalyahu em achazyahu ra'ata ki met benah vataqam vatdaber et kol zera hamamlacha lebeit yehudah
This verse describes Athaliah, the mother of Ahaziah, seeing that her son had died. She then rose up and spoke to all the seed of the kingdom of Judah.
[2CH.22.11] And Jehoşebat, daughter of the king, took Joash, son of Ahaziah, and stole him from among the sons of the king who had died. And she gave him and his nurse in the bedroom, and Jehoşebat, daughter of the king, wife of Jehoiada the priest, hid him, for she was the sister of Ahaziah, from Athaliah, and she did not kill him. [§]
Va-tee-kah yə-ho-shav-at bat-ha-me-lech et yo-ash ben-ă-ḥaz-ya-hu va-tee-gənōv oto mi-toch bə-nei ha-me-lech ha-mu-ma-tim va-tee-teh oto və-et me-niq-to ba-cha-dar ha-mit-tot va-ta-stī-rehū yə-ho-shav-at bat-ha-me-lech yə-ho-ram e-sheh yə-ho-yad-a ha-ko-hen ki hi-ya ha-ya-tah a-chot a-ḥaz-ya-hu mip-nei ăt-a-lyā-hu və-lo he-mee-tah-tə-hu.
This verse describes the actions of Jehoash's aunt, Jehoşebat, daughter of the king, who saves him from being killed by his grandmother, Athaliah. Athaliah had killed all the other royal princes. Jehoşebat hides Joash and his nurse in a bedroom. She does this because she is the sister of Ahaziah, Joash's father, and is protecting him from Athaliah.
[2CH.22.12] And it happened that they were with the Gods in the house of the Gods, hiding for six years, and Athaliah reigned over the land. [§]
Va-ye-hi it-tam be-veit ha-Elohim mit-cha-ve a-shesh sha-nim va-at-al-yah mo-lech-et al-ha-aretz.
This verse describes a situation where someone is hiding in the house of the Gods for six years while Athaliah reigns over the land. 'Va-ye-hi' indicates a past event happening. 'It-tam' means 'with them'. 'Be-veit' means 'in the house of'. 'Ha-Elohim' is 'the Gods'. 'Mit-cha-ve' means 'hiding'. 'A-shesh sha-nim' means 'six years'. 'Va-at-al-yah' is 'and Athaliah'. 'Mo-lech-et' means 'reigns'. 'Al-ha-aretz' means 'over the land'.
2CH.23
[2CH.23.1] And in the seventh year, Jehoiada strengthened himself, and he took the commanders of hundreds to help Azariah son of Jeroham, and Ishmael son of Jehohanan, and Azariah son of Obed, and Maaseiah son of Adajah, and Elishafat son of Zichri, with him in the covenant. [§]
oo-vah-shah-nah hah-sheh-vee-it hit-chah-zak yeh-ho-yah-dah vahy-kah-chah et sa-ray hah-may-ot la-az-ar-yah-hu ben yer-oh-cham oo-lee-sh-mah-el ben yeh-ho-chan-an oo-lah-az-ar-yah-hu ben oh-ved ve-et ma-ah-say-hu ben ad-ah-yah-hu ve-et el-ee-shah-fat ben zich-ree im-moh bah-bree-t.
This verse describes Jehoiada strengthening himself and taking oaths with the commanders of hundreds to support Azariah son of Jeroham, Ishmael son of Jehohanan, Azariah son of Obed, Maaseiah son of Adajah, and Elishafat son of Zichri. They entered into a covenant.
[2CH.23.2] They turned in Judah and gathered the Levites from all the cities of Judah, and the heads of the fathers to Israel, and they came to Jerusalem. [§]
vayasovvu biyehuda vayikbetsu et-halvimim mikhal-arei yehuda verashe haavot leyisrael vayavo el-yerushalayim
This verse describes people turning in Judah and gathering Levites from all the cities of Judah, along with the heads of the fathers of Israel. They then came to Jerusalem.
[2CH.23.3] And all the congregation made a covenant in the house of the Gods with the king, and he said to them: behold, the son of the king will reign, as Yahveh spoke concerning the sons of David. [§]
Va-yik-rot kol-ha-kah-al brit be-beit ha-Elohim im-ha-me-lech, va-yo-mer la-hem: hi-neh ben-ha-me-lech yim-loch ka-asher di-ber Yahveh al-bnei David.
This verse describes a covenant made by all the congregation in the house of the Gods with the king. It then relays a statement that the son of the king will reign as Yahveh spoke concerning the sons of David.
[2CH.23.4] This is the thing that you shall do: the third of you who come on the Sabbath to the priests and to the Levites, to the gates of the thresholds. [§]
zeh ha-davar asher ta'asu ha-shlishit mi-chem ba'ei ha-shabbat la-kohanim ve-la-leviyim le-sho'arei ha-sifim.
This verse discusses a portion of the Sabbath offerings that were to be given to the priests and Levites. "Zeh" means "this". "Ha-davar" means "the word" or "the thing". "Asher" means "that" or "which". "Ta'asu" means "you will do" or "you shall do". "Ha-shlishit" means "the third". "Mi-chem" means "from you" or "of you". "Ba'ei" is plural for "coming" or "arrivals". "Ha-shabbat" means "the Sabbath". "La-kohanim" means "to the priests". "Ve-la-leviyim" means "and to the Levites". "Le-sho'arei" means "to the gates of". "Ha-sifim" means "the thresholds".
[2CH.23.5] And the third were in the house of the king, and the third were at the gate of the foundation, and all the people were in the courts of the house of Yahveh. [§]
ve-has-shli-sheet be-veet ha-me-lech ve-has-shli-sheet be-sha-ar ha-yes-ode ve-chol-ha-am be-chatz-rot beet Yahveh.
This verse describes the positioning of the people during a ceremony. 've-has-shli-sheet' means 'and the third'. 'be-veet ha-me-lech' translates to 'in the house of the king'. 'be-sha-ar ha-yes-ode' means 'at the gate of the foundation'. 've-chol-ha-am' translates to 'and all the people'. 'be-chatz-rot beet Yahveh' means 'in the courts of the house of Yahveh'.
[2CH.23.6] And let no one enter the house of Yahveh, except the priests and the servants who belong to the Levites, they shall enter because they are holy, and all the people shall keep the keeping of Yahveh. [§]
ve-al yavo beit-Yahveh ki im-ha-kohenim ve-ha-meshartim la-leviyim hema yavo ki-kodesh hema ve-kol-ha-am yishmeru mishmeret Yahveh.
This verse describes who is allowed to enter the house of Yahveh. Only the priests and the Levite servants are permitted to enter, because they are considered holy. All other people must maintain the observance of Yahveh’s keeping.
[2CH.23.7] And the Levites will surround the king all around, each with his weapons in his hand. And whoever comes to the house will be killed. And they will be with the king when he comes in and when he goes out. [§]
vehiqifu halleviyim et-hammelech saviv ish vechilav beyado vehaba el-habayit yumat vihyu et-hammelech bebavo ubetsato.
This verse describes the Levites surrounding the king for protection. 'vehiqifu' means 'and they will surround'. 'halleviyim' means 'the Levites'. 'et-hammelech' means 'the king'. 'saviv' means 'around'. 'ish' means 'man/each'. 'vechilav' means 'and his weapons'. 'beyado' means 'in his hand'. 'vehaba el-habayit' means 'and whoever comes to the house'. 'yumat' means 'will be killed'. 'vihyu' means 'and they will be'. 'bebavo' means 'with his coming in'. 'ubetsato' means 'and with his going out'.
[2CH.23.8] And the Levites and all of Judah did as all that Jehoiada the priest commanded. And they took each man his men, those who came on the Sabbath and those who departed on the Sabbath, for Jehoiada the priest had not released the divisions. [§]
Va'ya'asu haLeviyim vechol-Yehudah kechol asher tzivah Yehoyada haKohen, vayikchu ish et anashav ba'ei hashabat im yotzei hashabat, ki lo patar Yehoyada haKohen et hamachlakot.
This verse describes the Levites and all of Judah following the commands of Jehoiada the priest. They took each man his groups, those who came on the Sabbath and those who left on the Sabbath, because Jehoiada the priest did not release the divisions (of service). 'Ba'ei hashabat' refers to those who *arrived* on the Sabbath, likely to observe it, while 'yotzei hashabat' refers to those who *departed* on the Sabbath, signifying the end of the Sabbath observance. The 'machlakot' refer to the priestly divisions assigned for temple service.
[2CH.23.9] And Jehoiada the priest gave to the captains of the hundreds the spears and the shields and the weapons which belonged to King David, which were in the house of the Gods. [§]
Va-yiten Yehoyada ha-kohen le-sarei ha-meot et-ha-hanitim ve-et-ha-maginot ve-et-ha-shlatim asher la-melech David asher beit ha-Elohim.
This verse describes Jehoiada the priest giving weapons to the captains of the hundreds. These weapons include spears, shields, and weapons generally. These were the weapons belonging to King David and were kept at the house of the Gods.
[2CH.23.10] And he stationed all the people, and each man extended his hand from the shoulder of the house on the right side to the shoulder of the house on the left side, toward the altar and toward the house, around the king. [§]
vay-ah-med et-kol-hah-ahm ve-ish shil-cho-o be-ya-do mi-keh-tef ha-bayit ha-ye-ma-neet ad-keh-tef ha-bayit ha-she-ma-lit la-miz-beh u-lav-bayit al-ha-me-lech sa-viv.
This verse describes a positioning of all the people around the altar and the house, with each person extending their hand from the right shoulder of the house to the left shoulder, facing the king. 'Vay-ah-med' means 'and he stationed'. 'Et' is a grammatical particle. 'Kol-hah-ahm' means 'all the people'. 'Ve-ish' means 'and each man'. 'Shil-cho-o' means 'his sending/extension'. 'Be-ya-do' means 'in his hand'. 'Mi-keh-tef' means 'from the shoulder of'. 'Ha-bayit' means 'the house'. 'Ha-ye-ma-neet' means 'the right'. 'Ad-keh-tef' means 'to the shoulder of'. 'Ha-she-ma-lit' means 'the left'. 'La-miz-beh' means 'to the altar'. 'U-lav-bayit' means 'and to the house'. 'Al-ha-me-lech' means 'around the king'. 'Sa-viv' means 'around'.
[2CH.23.11] And they brought out the son of the king and gave upon him the crown and the testimony and they made him king, and Yehoyada and his sons anointed him, and they said, “Long live the king!” [§]
vayotziu et ben hammelech vayitnu alav et hanezer veet haedut vayamlichu oto vayimshachuhu yevoada uvanav vayomru yichi hammelech.
This verse describes the coronation of a king. 'Vayotziu' means 'and they brought out'. 'Ben hammelech' means 'the son of the king'. 'Vayitnu' means 'and they gave'. 'Hanezer' means 'the crown'. 'Haedut' means 'the testimony'. 'Vayamlichu oto' means 'and they made him king'. 'Vayimshachuhu' means 'and they anointed him'. 'Yevoada uvanav' means 'Yehoyada and his sons'. 'Vayomru' means 'and they said'. 'Yichi hammelech' means 'long live the king'.
[2CH.23.12] And Athaliah heard the sound of the people running and the praisers of the king, and she came to the people at the house of Yahveh. [§]
va-tishma atalyahu et-kol ha-am ha-ratsim ve-ha-mehalelim et-ha-melech va-tavo el-ha-am beit Yahveh.
This verse describes Athaliah hearing the sounds of the people running and praising the king, and then going to the people at the house of Yahveh. Each word is translated literally. 'Va' is a conjunction meaning 'and'. 'Tishma' is a verb meaning 'she heard'. 'Atalyahu' is a proper noun, the name Athaliah. 'Et' is a grammatical particle. 'Kol' means 'voice' or 'sound'. 'Ha-am' means 'the people'. 'Ha-ratsim' means 'the runners'. 'Ve-ha-mehalelim' means 'and the praisers'. 'Et-ha-melech' means 'the king'. 'Va-tavo' means 'and she came'. 'El-ha-am' means 'to the people'. 'Beit Yahveh' means 'the house of Yahveh'.
[2CH.23.13] And she saw, and behold, the king was standing on his pillar at the gate, and the officials and the trumpets were with the king, and all the people of the land were rejoicing and blowing trumpets, and the musicians with instruments of music, and those proclaiming to praise. And Athaliah tore her garments and said, "Conspiracy, conspiracy!" [§]
Va-teh-reh ve-hee-neh ha-me-lech o-med al-am-mood-o bah-mah-vo v-ha-sar-im v-ha-chatzotzrot al-ha-melech v-chol-am ha-aretz same-ach v-to-keh bah-chatzotzrot v-ha-mesh-or-erim bi-khlei ha-shir oo-modi-im leh-lal va-tik-reh at-al-yahu et-bgadeha va-tomar kesher kesher.
This verse describes a scene where the king stands on a pillar at the gate, with officials and trumpeters around him, and all the people of the land are rejoicing and blowing trumpets, while musicians play their instruments and singers lead in praise. Athaliah tears her garments and declares a conspiracy.
[2CH.23.14] And Yoheyada the priest brought out the captains of the hundreds and the commanders of the army, and said to them, "Bring her out from the courtyard, and the one who comes after her will be killed with the sword, because the priest said, 'Do not kill her within the house of Yahveh.' [§]
vayotse yoheyada hakohen et sarei hameot peqodei hachayil vayomer alehem hotziuha el mibeit hasderot vehaba achareha yumat becharev ki amar hakohen lo temituha beit Yahveh.
This verse describes Yoheyada the priest instructing the captains of the hundreds and the commanders of the army to remove someone from the courtyard. He warns that anyone following her will be killed with the sword, and explains that this person should not be killed within the house of Yahveh.
[2CH.23.15] They laid hands upon her, and she came to the entrance of the horse gate, to the king's house, and they put her to death there. [§]
vayasimoo lah yadayim vatavo el-mavo sha'ar-hasusim beit hammelech vayemituha sham.
This verse describes a woman being laid hands upon and then led to the entrance of the horse gate, near the king's house, where she was put to death. 'Vayasimoo' means 'they laid'. 'Lah' means 'upon her'. 'Yadayim' means 'hands'. 'Vatavo' means 'and she came'. 'El-mavo' means 'to the entrance of'. 'Sha'ar-hasusim' means 'the horse gate'. 'Beit hammelech' means 'the king's house'. 'Vayemituha' means 'and they put her to death'. 'Sham' means 'there'.
[2CH.23.16] And Jehoiada made a covenant between himself, and between all the people, and between the king, to be a people to Yahveh. [§]
vayikrot y’hoyada brit beinav ubein kol-ha’am ubein hammelech lihyot le’am layahveh
This verse describes a covenant made by Jehoiada. 'Vayikrot' means 'and he cut' (a covenant). 'Y’hoyada' is the proper name Jehoiada. 'Brit' means covenant. 'Beinav' means 'between him'. 'Ubein' means 'and between'. 'Kol-ha’am' means 'all the people'. 'Ubein hammelech' means 'and between the king'. 'Lihyot' means 'to be'. 'Le’am' means 'to a people'. 'Layahveh' means 'to Yahveh'.
[2CH.23.17] And all the people came to the house of Baal, and they dismantled it, and they broke its altars and its images, and they killed the gift of the priest of Baal before its altars. [§]
va\-yo\-voo kho\-al\-ha\-ahm beit\-ha\-ba\-al va\-yit\-tsoo\-hoo ve\-et miz\-be\-cho\-tav ve\-et tze\-la\-mav shib\-beroo ve\-et mat\-tan ko\-hen ha\-ba\-al har\-goo lif\-nei ha\-miz\-be\-chot.
This verse describes the people entering the house of Baal and dismantling it. 'Baal' is a title referring to a deity, and the verse details the destruction of the temple, its altars, images, and the slaying of the priest of Baal before the altars. The verse uses the verb 'shibberoo' which means to break or shatter and 'har\-goo' which means to kill or slay.
[2CH.23.18] And Jehoiada appointed the duties of the house of Yahveh into the hand of the priests the Levites, who David had divided concerning the house of Yahveh, to offer burnt offerings to Yahveh as it is written in the Law of Moses with joy and with song, by the hand of David. [§]
Va-ya-sem Ye-ho-ya-da pe-ku-dot beit Yahveh be-yad ha-ko-he-nim ha-le-vi-im asher cha-lak Da-vid al-beit Yahveh le-ha-a-lot o-lot Yahveh ka-ka-tu-v be-to-rat Mo-she be-sim-cha u-ve-shir al-yedei Da-vid.
This verse describes Jehoiada establishing duties within the temple of Yahveh and entrusting them to the priests and Levites, as David had previously organized. These duties involved offering burnt offerings to Yahveh, as written in the Law of Moses, with joy and song, according to the instructions of David.
[2CH.23.19] And he stationed the gatekeepers at the gates of the house of Yahveh, and let no unclean one enter anything. [§]
va-ya-a-med ha-sho-a-rim al-sha-a-rei beit Yahveh ve-lo-ya-vo ta-mei le-chol-da-var.
This verse describes the positioning of the gatekeepers at the gates of the house of Yahveh and a prohibition against anyone unclean entering anything related to it. "Va-ya-a-med" means 'and he stationed'. "Ha-sho-a-rim" means 'the gatekeepers'. "Al-sha-a-rei" means 'on the gates'. "Beit Yahveh" means 'the house of Yahveh'. "Ve-lo-ya-vo" means 'and not let enter'. "Ta-mei" means 'unclean'. "Le-chol-da-var" means 'for all matter' or 'anything'.
[2CH.23.20] And they took the chiefs of hundreds, and the nobles, and the governors of the people, and all the people of the land, and they brought the king down from the house of Yahveh. And they came within the upper gate of the king’s house, and they seated the king upon the throne of the kingdom. [§]
va-yik-akh et-sa-rei ha-me-ot ve-et-ha-ad-i-rim ve-et-ha-mosh-lim ba-am ve-et kol-am ha-aretz va-yo-red et-ha-me-lech mi-beit Yahveh va-ya-vo-u be-toch sha-ar ha-elyon beit ha-me-lech va-yo-shi-vu et-ha-me-lech al kis-sei ha-mam-lacha.
This verse describes the bringing down of the king from the house of Yahveh and placing him on his throne. It details the specific people involved in the process: chiefs of hundreds, nobles, governors of the people, and all the people of the land. The location specified is within the upper gate of the king's house.
[2CH.23.21] And all the people of the land rejoiced, and the city was silent, and they killed Athaliah with the sword. [§]
vayis'm'chu kol-am-ha'aretz v'ha'ir shaketa v'et-atalyahu hemitu bekharev.
This verse describes the rejoicing of all the people of the land and the silence of the city following the death of Athaliah by the sword. 'Vayis'm'chu' means 'and rejoiced.' 'Kol-am-ha'aretz' means 'all the people of the land.' 'V'ha'ir' means 'and the city.' 'Shaketa' means 'was silent/rested.' 'V'et-atalyahu' means 'and Athaliah.' 'Hemitu' means 'they killed.' 'Bekharev' means 'with the sword.'
2CH.24
[2CH.24.1] A son of seven years, Yoash, became king, and he reigned for forty years in Jerusalem. The name of his mother was Tzivyah, from Beer Sheva. [§]
ben-sheva shanim yoash bemalcho vearbeem shanah malach biyerushalaim veshem immo tzivyah mibeer shava.
This verse describes the age and reign of King Yoash (Joash) and his mother's name and origin. "Ben-sheva shanim" means "son of seven years," which refers to his age when he became king. "Yoash bemalcho" means "Yoash in his kingdom" or "Yoash as king." "Arbeem shanah malach" means "forty years he reigned." "Biyerushalaim" means "in Jerusalem." "Veshem immo" means "and the name of his mother." "Tzivyah mibeer shava" means "Tzivyah from Beer Sheva."
[2CH.24.2] And Yoash did what was right in the eyes of Yahveh all the days of Jehoiada the priest. [§]
va-yas yo-ash ha-yashar be-ei-nei ye-ho-vah kol-ye-mei ye-ho-yad-ah ha-ko-hen
This verse describes Yoash (Joash) doing what is right in the eyes of Yahveh all the days of Jehoiada the priest. Let's break down the names: 'Yoash' is a proper name, 'Yahveh' is the proper name of God, and 'Yehoiada' is another proper name. The phrases 'in the eyes of' and 'all the days of' are idiomatic and will be translated directly. 'Ha' is a definite article, like 'the'. 'Kohen' means priest.
[2CH.24.3] And Jehoiada took wives for himself, two, and he had sons and daughters. [§]
vayisa lo yohoyda naShim shtayim vayoled banim ubanot
This verse describes Jehoiada taking two wives and having sons and daughters. 'Vayisa' means 'and he took'. 'Lo' means 'for himself' or 'to himself'. 'Yohoyda' is the proper name Jehoiada. 'NaShim' is the plural for 'wives'. 'Shtayim' means 'two'. 'Vayoled' means 'and he bore' or 'and he had'. 'Banim' is the plural for 'sons'. 'Ubanot' means 'and daughters'.
[2CH.24.4] And it happened after these things, it was with the heart of Yoash to renew the house of Yahveh. [§]
Va-yi-hee ah-har-ei-khen, ha-yah im-lev Yo-ash le-ha-dash et-beit Yahveh.
This verse describes what happened after a previous event, stating that it was with the heart of Yoash to renew the house of Yahveh. 'Va-yi-hee' is a formulaic opening, indicating a narrative continuation. 'Ah-har-ei-khen' means 'after these things'. 'Im-lev' signifies 'with the heart'. 'Le-ha-dash' means 'to renew'. 'Et' is a direct object marker. 'Beit' means 'house'.
[2CH.24.5] And he gathered the priests and the Levites and said to them, "Go out to the cities of Judah and collect money from all of Israel to strengthen the house of your Gods year by year. And you, hasten to do the thing." But the Levites did not hasten. [§]
Va-yik-bots et-ha-ko-hay-neem v'ha-lay-vee-eem, va-yo-ah-mer la-hem tze-u l'ah-ray y'hu-dah v'keev-tzoo mee-kol yis-ra-el keh-sef l'chaz-zek et-beit elo-hay-kem mee-day sha-nah b'sha-nah v'at-tem t'ma-ha-roo la-da-var v'lo mee-ha-roo ha-lay-vee-eem.
This verse describes a gathering of priests and Levites, and a command given to them to collect money from all of Israel to strengthen the house of their God annually. It states that they were to act with haste, but the Levites did not hasten.
[2CH.24.6] And the king called for Jehoiada the head, and said to him, "Why did you not inquire of the Levites to bring the assessment of Moses, servant of Yahveh, from Judah and from Jerusalem, for the tent of testimony?" [§]
Va-yik-ra ha-me-lech li-ye-ho-yad-a ha-rosh, va-yom-er lo, mad-du-a lo darash-ta al ha-lev-im le-hav-ia mi-ye-hu-da u-mi-ye-ru-sha-la-im et mas-at Moshe eved-Yahveh, ve-ha-kahal le-yis-ra-el le-o-hel ha-ed-ut.
This verse recounts the king calling for Jehoiada the head, and questioning why he did not instruct the Levites to collect the assessment of Moses, servant of Yahveh, from Judah and Jerusalem for the tent of testimony.
[2CH.24.7] For Athaliah the wicked, her sons broke into the house of the Gods, and also they made all the holy things of the house of Yahveh for the Baals. [§]
ki atalyahu hamirsha'at baneha partsu et beit haelohim vegam kol kadshei beit yehoveh asu labaalim
This verse describes the wicked actions of Athaliah and her sons. Specifically, it states they broke into the house of the Gods, and also made all the holy things of the house of Yahveh for the Baals.
[2CH.24.8] And the king said, and they made one chest, and they placed it at the gate of the house of Yahveh, outside. [§]
va-yo-mer ha-me-lech va-ya-asu a-ron echad va-yit-nu-hu be-sha-ar beit-Yahveh chu-tsa.
This verse describes a king ordering the construction of a chest and placing it outside the gate of the house of Yahveh. 'Va-yo-mer' means 'and he said'. 'Ha-me-lech' means 'the king'. 'Va-ya-asu' means 'and they made'. 'A-ron echad' means 'one chest'. 'Va-yit-nu-hu' means 'and they placed it'. 'Be-sha-ar' means 'at the gate'. 'Beit-Yahveh' means 'the house of Yahveh'. 'Chu-tsa' means 'outside'.
[2CH.24.9] And they proclaimed in Judah and in Jerusalem to bring to Yahveh the offering of Moses, servant of the Gods, concerning Israel in the wilderness. [§]
va-yit-nu kol bi-ye-hu-dah u-vi-ye-ru-sha-lim le-hav-i la-Yahveh mas-at Moshe eved-ha-Elohim al-Yis-ra-el ba-mid-bar.
This verse describes a proclamation made in Judah and Jerusalem. The purpose of this proclamation is to bring the offering of Moses, the servant of the Gods, concerning Israel in the wilderness. 'Va-yit-nu kol' means 'and they gave a voice' or 'and they proclaimed'. 'Mas-at' refers to an offering or tribute. 'Eved' means servant. 'Ha-Elohim' means 'the Gods'. 'Ba-mid-bar' means 'in the wilderness'.
[2CH.24.10] And all the officials and all the people rejoiced, and they brought and cast offerings into the Ark until it was full. [§]
va-yism'chu kol-ha-sarim ve-kol-ha-am va-yavi'u va-yash'lichu la-aron ad-le-kalleh.
This verse describes the rejoicing of all the officials and the people, and their bringing and casting offerings into the Ark until it was full. Let's break down the terms: 'sarim' means officials or leaders. 'am' means people. 'aron' means the Ark. 'kalleh' means finished or complete.
[2CH.24.11] And it happened, at the time of bringing the chest to the command of the king, by the hand of the Levites, and upon their seeing that the silver was abundant, then the king’s scribe and the official of the chief priest came, and they resealed the chest and carried it and returned it to its place. Thus they did, day by day, and they gathered silver in abundance. [§]
Va-yhi be-et ya-vi et ha-aron el pe-ku-dat ha-me-lech be-yad ha-le-vi-im ve-chir-o-tam ki-rav ha-kesef u-va so-fer ha-me-lech u-pe-kid ko-hen ha-rosh vi-ya-ru et ha-aron ve-yi-sa-u-hu vi-shi-vu-hu el me-ko-mo koh asu le-yom be-yom va-ya-as-fu kesef la-rov.
This verse describes the Levites bringing the chest to the king's command. Upon seeing the large amount of silver within, the king's scribe and the chief priest oversaw the chest’s resealing and return to its place. They did this repeatedly, accumulating a large amount of silver.
[2CH.24.12] The king and Jehoiada gave instruction to the one who does the work of service of the house of Yahveh, and they were hiring stonecutters and craftsmen to renew the house of Yahveh, and also metalworkers of iron and copper to strengthen the house of Yahveh. [§]
va-yit-neh-hu ha-me-lech ve-yo-ha-da-u el-o-seh me-le-chet avo-dat beit-Yeh-veh va-yi-hyu so-khrim khotz-vim ve-kha-ra-shim le-kha-desh beit Yeh-veh ve-gam le-kha-ra-shei bar-zel u-ne-choshet le-khaz-zek et-beit Yeh-veh.
This verse describes the king and Jehoiada giving instruction to those who work on the temple of Yahveh. They hired stonecutters and craftsmen to repair the temple of Yahveh, as well as metalworkers to strengthen it.
[2CH.24.13] And the builders completed the work, and the work became extensive in their hands, and they established the house of the Gods according to its design, and they strengthened it. [§]
va-ya-a-su o-sei ha-me-la-cha va-ta-al a-ru-cha la-me-la-cha be-ya-dam va-ya-a-mi-du et-beit ha-elo-him al-mat-ku-nto va-ye-am-tsu-hu.
This verse describes the builders completing their work on the temple. 'Osei ha-me-lacha' means 'those doing the work' or 'the builders'. 'Arucha' refers to the work becoming long or extensive. 'Beit ha-Elohim' is the house of the Gods. 'Matkunto' refers to its design or plan. 'Ve-ye-am-tsu-hu' means and they strengthened it.
[2CH.24.14] And when they had finished, they brought the money before the king and Jehoiada, along with the rest of the silver. They made utensils for the house of Yahveh, utensils for service, ascending offerings, and bowls, as well as utensils of gold and silver. And ascending offerings continued to be made in the house of Yahveh continually all the days of Jehoiada. [§]
ukhkallotam hevi’u lifnei hamelekh vihoyada’ et-shear hakesef vayasehu kelim lebeit-yahveh keli sharet vehaluot vekapot ukeli zahav vakasef vayihyu ma’alim olot bebeit-yahveh tamid kol yemey yhoyada.
This verse describes what happened after the priests collected the money. They brought the money before the king and Jehoiada. They used the money to make utensils for the house of Yahveh, specifically utensils for service, ascending offerings, bowls, utensils of gold and silver. Ascending offerings continued to be made in the house of Yahveh all the days of Jehoiada.
[2CH.24.15] And Jehoiada grew old and lived a full life and he died, one hundred and thirty years old in his death. [§]
vayizkan yehoyada vayisba yamim vayamot ben mea ushloshim shanah bemoto
This verse describes the death of Jehoiada. 'Vayizkan' means 'and he grew old'. 'Yehoyada' is a proper name, Jehoiada. 'Vayisba yamim' means 'and he was full of days' or 'lived a full life'. 'Vayamot' means 'and he died'. 'Ben mea ushloshim shanah' means 'son of one hundred and thirty years', which is equivalent to 'one hundred and thirty years old'. 'Bemoto' means 'in his death'.
[2CH.24.16] And they buried him in the City of David with the kings, because he did good in Israel, and with the Gods and with his house. [§]
va-yik-bru-hu be-eer-da-veed im-ha-me-la-chim ki-a-sah to-vah be-yis-ra-el ve-im ha-e-lo-heem u-vei-to
This verse describes the burial of someone (implied to be Joab based on context) in the City of David with the kings, because he did good in Israel, with the Gods, and with his house. Note the plural 'the Gods' is used, reflecting the original text.
[2CH.24.17] And after the death of Jehoiada, the leaders of Judah came and bowed to the king. Then the king heard them. [§]
ve-akharei mot yehoiada ba'u sarei yehuda va-yishtakhavu la-melekh az shama ha-melekh aleihem
This verse describes what happened after the death of Jehoiada. The leaders of Judah came and bowed before the king, and then the king listened to them.
[2CH.24.18] And they abandoned the house of Yahveh, the Gods of their ancestors, and they served the Asherim and the idols. And there was wrath upon Judah and Jerusalem because of this, their guilt. [§]
va'yazvu et-beit Yahveh Elohei avoteihem va'ya'avdu et-haasherim ve'et-haatzavim vayhi ketzef al-Yehudah virushalaim be'ashmatam zot.
This verse describes a departure from the worship of Yahveh, the God of their ancestors, to the worship of Asherim and idols. This act brought wrath upon Judah and Jerusalem because of this wrongdoing.
[2CH.24.19] And God sent prophets to them, to return them to Yahveh. And they testified among them, but they did not listen. [§]
va-yish-lach ba-hem ne-vee-eem la-ha-shee-vam el-ye-ho-vah va-ya-eedoo ba-hem ve-lo he-eh-zee-nu
This verse describes God sending prophets to the Israelites in an attempt to bring them back to following him. The prophets testified to them, but they did not listen.
[2CH.24.20] And the spirit of the Gods clothed Zachariah, son of Jehoiada, the priest, and he stood above the people and said to them, “Thus says the Gods: Why are you transgressing the commandments of Yahveh and will not succeed? Because you have forsaken Yahveh, and Yahveh has forsaken you.” [§]
ve-ruach elohim lavsha et-zecharyah ben-yehoyada ha-kohen va-ya'amod me'al la'am va-yomer lahem koh amar ha-elohim lamah atem ovrim et-mitzvot YHVH ve-lo tatzlihu ki-azavtem et-YHVH va-ya'azov etchem.
This verse describes the spirit of the Gods clothing Zachariah, son of Jehoiada, the priest. He stands above the people and declares a message from the Gods, questioning why they are transgressing the commandments of Yahveh and will not succeed, because they have forsaken Yahveh and Yahveh has forsaken them.
[2CH.24.21] They conspired against him, and they stoned him with stones by command of the king in the courtyard of the house of Yahveh. [§]
va-yik-shru a-lav va-yir-geh-mu-hu eh-ven be-mitz-vat ha-me-lech ba-cha-tzar beit Yahveh
This verse describes a conspiracy against someone and their subsequent stoning, carried out under the king’s command in the courtyard of the house of Yahveh. 'Vayikshru' means 'they conspired', 'alav' means 'against him', 'vayirg'muhu' means 'they stoned him', 'even' means 'stone', 'bemitzvat' means 'by command of', 'hamelech' means 'the king', 'bachatzar' means 'in the courtyard', 'beit' means 'house', and 'Yahveh' is the name of God.
[2CH.24.22] And Yo'ash the king did not remember the kindness that Y'hoyada his father had done for him, and he killed his son. And as he did, he said, "Yahveh will see and inquire." [§]
v'lo zakhar Yo'ash haMelech haKhesed asher asa Y'hoyada aviv imo v'yaharog et b'no u'k'moto amar yireh Yahveh v'yidrosh.
This verse describes King Yo'ash not remembering the kindness that Y'hoyada his father had shown him, and consequently killing Y'hoyada’s son. It concludes with a statement that Yahveh will see and inquire.
[2CH.24.23] And it happened in the time of the year that the army of Aram came against him, and they came to Judah and Jerusalem, and they destroyed all the leaders of the people from among the people, and all the plunder they sent to the king of Damascus. [§]
va-yhi litkufat hashanah alah alav heil Aram vayavo el Yehudah viyrushalayim vayashhitu et kol sarei ha'am me'am vechol shlalem shillhu lemelech Darmasek
This verse describes a time when the army of Aram attacked Judah and Jerusalem, destroying the leaders of the people and sending the plunder to the king of Damascus. 'va-yhi' means 'and it was'. 'litkufat hashanah' means 'in the time of the year'. 'alah alav heil Aram' means 'the army of Aram came against him'. 'vayavo el Yehudah viyrushalayim' means 'and they came to Judah and Jerusalem'. 'vayashhitu et kol sarei ha'am me'am' means 'and they destroyed all the leaders of the people from the people'. 'vechol shlalem shillhu lemelech Darmasek' means 'and all the plunder they sent to the king of Damascus'.
[2CH.24.24] Because with few people they came, the army of Aram, and Yahveh gave into their hand an army for great abundance, because they abandoned Yahveh, the God of their ancestors, and they made Yo’ash judges. [§]
ki b’mitz’ar anashim bau cheil aram v’Yahveh natan b’yad’am chail larov me’od ki azvu et-Yahveh elohei avoteihem v’et-Yo’ash asu shfatim.
This verse describes a situation where a small number of people came against the army of Aram. Yahveh gave them a great army in their hand, because they abandoned Yahveh, the God of their ancestors, and made Yo’ash their judges.
[2CH.24.25] And you departed from him, for he had many infirmities. His servants conspired against him, with the blood of the sons of Jehoiada the priest, and they killed him on his bed, and he died. And they buried him in the City of David, and they did not bury him in the tombs of the kings. [§]
uv'lekhtem mimenoo ki-azvu oto b'machaluiym rabim hitqashru alav avadav bidmei b'nei y'hoyada hakohen vayahr'guhu al-mittato vayamot vayiq'b'ruhu b'ir david v'lo qvaruhu b'qivrot ham'lakhim.
This verse describes the death of Johoiada. It states that people went away from him because he had many weaknesses. His servants conspired against him and killed him on his bed, and he died. He was buried in the City of David, but not in the tombs of the kings.
[2CH.24.26] And these are the ones who allied with him: Zav-ad son of Shim-at the Ammonite, and Yo-za-vad son of Shim-rit the Moabite. [§]
ve-elleh ha-mit-kas-shrim a-lav, Zav-ad ben-Shim-at ha-Am-mon-it, ve-Yo-za-vad ben-Shim-rit ha-Mo-av-it.
This verse lists individuals who allied themselves with someone. “ve-elleh” means “and these”. “ha-mit-kas-shrim” means “the ones who allied”. “a-lav” means “with him”. “Zav-ad” is a proper name. “ben” means “son of”. “Shim-at” is a proper name. “ha-Am-mon-it” means “the Ammonite”. “ve” means “and”. “Yo-za-vad” is a proper name. “Shim-rit” is a proper name. “ha-Mo-av-it” means “the Moabite”.
[2CH.24.27] And his sons and the burden upon him, and the foundation of the house of the Gods are written upon the commentary of the book of kings, and Amaziah his son reigned in his place. [§]
uvanavivirev hamasa alav viysod beit haelohem hinam ketuvim almidrash sefer hamelachim vayimloch amatziahu beno tachatav.
This verse describes the burdens placed upon Joash, the foundation of the house of the Gods being recorded in the book of kings, and his son Amaziah ascending the throne after him. 'Uvanavivirev hamasa alav' translates to 'and his sons and the burden upon him'. 'Viysod beit haelohem hinam ketuvim' means 'and the foundation of the house of the Gods are written'. 'Almidrash sefer hamelachim' is 'upon the commentary of the book of kings'. 'Vayimloch amatziahu beno tachatav' means 'and Amaziah his son reigned in his place'.
2CH.25
[2CH.25.1] At twenty-five years of age, Amatzayah reigned, and he reigned twenty-nine years in Jerusalem. And the name of his mother was Yeho’adan from Jerusalem. [§]
ben-esrim ve-chamesh shanah malach Amatzayah, ve-esrim va-tesha shanah malach BiYerushalayim, ve-shem immo Yeho’adan miYerushalayim.
This verse describes the reign of King Amatzayah. It states his age when he began to reign, the length of his reign in Jerusalem, and the name and origin of his mother. 'Ben' means 'son of' or 'at.' 'Esrim' means 'twenty.' 'Chamesh' means 'five.' 'Shanah' means 'year.' 'Malach' means 'reigned.' 'BiYerushalayim' means 'in Jerusalem.' 'Shem' means 'name.' 'Immo' means 'his mother.' 'MiYerushalayim' means 'from Jerusalem.'
[2CH.25.2] And he did the right thing in the eyes of Yahveh, but not with a whole heart. [§]
va-ya-as ha-ya-shar be-ei-nei ye-ho-vah rak lo be-lev-av sha-lem
This verse describes someone doing what is right in the eyes of Yahveh, but not with a whole heart. 'Va-ya-as' means 'and he did'. 'Ha-ya-shar' means 'the right thing'. 'Be-ei-nei' means 'in the eyes of'. 'Ye-ho-vah' is a vocalization of YHVH. 'Rak' means 'only' or 'but'. 'Lo' means 'not'. 'Be-lev-av' means 'in the heart'. 'Sha-lem' means 'whole' or 'complete'.
[2CH.25.3] And it came to pass, as the kingdom became strong against him, that he killed his servants, those who had struck his father, the king. [§]
Va-yhi ka-asher khazkah ha-mamlakah alav, va-yahrg et avadav ha-makim et ha-melech aviv.
This verse describes a situation where a kingdom became strong against someone, and as a result, that person killed the servants who had struck his father, the king. 'Va-yhi' indicates 'and it came to pass'. 'Ka-asher' means 'as' or 'when'. 'Khazkah' is 'strong'. 'Ha-mamlakah' means 'the kingdom'. 'Alav' means 'against him'. 'Va-yahrg' means 'and he killed'. 'Et' is a direct object marker. 'Avadav' means 'his servants'. 'Ha-makim' means 'those who struck'. 'Ha-melech' means 'the king'. 'Aviv' means 'his father'.
[2CH.25.4] And their sons were not killed, for as it is written in the Torah in the book of Moses, that Yahveh commanded, saying, “Fathers shall not die for sons, nor sons for fathers. Each person shall die for his own sin.” [§]
ve’et-b’neihem lo hemit ki kachatuv battorah b’sefer Moshe asher tzivah Yahveh le’emor lo yamutu avot al-banim ubanim lo yamutu al-avot ki ish becheto yamutu.
This verse discusses a decree from Yahveh, as recorded in the book of Moses (the Torah). It states that parents should not be put to death for the sins of their children, nor children for the sins of their parents. Each person will die for their own sin. ‘ve’et’ is a conjunction meaning ‘and’. ‘b’neihem’ means ‘their sons’. ‘lo hemit’ means ‘did not kill’. ‘ki’ means ‘for’ or ‘because’. ‘kachatuv’ means ‘as it is written’. ‘battorah’ means ‘in the Torah’. ‘b’sefer Moshe’ means ‘in the book of Moses’. ‘asher tzivah’ means ‘that commanded’. ‘Yahveh’ is the name of God. ‘le’emor’ means ‘to say’. ‘lo yamutu’ means ‘they shall not die’. ‘avot’ means ‘fathers’. ‘al-banim’ means ‘for sons’. ‘ubanimi’ means ‘and sons’. ‘ki’ means ‘for’. ‘ish’ means ‘person’. ‘becheto’ means ‘for his sin’. ‘yamutu’ means ‘they will die’.
[2CH.25.5] And Amatsyahu gathered Judah and set them up by fathers’ houses for commanders of thousands and commanders of hundreds, for all Judah and Benjamin. And he numbered them from the age of twenty years and upward, and he found them three hundred thousand young men, an army going forth, holding spear and shield. [§]
va-yikbots amatsyahu et-yehuda va-ya'amideim le-beit-avot le-sarei ha-alafim u-le-sarei ha-meot le-kol-yehuda u-binyamin va-yifkodem le-miben esrim shanah va-ma'alah va-yimtsa'em shlosh-me'o elef bahur yotze tzeva ochez romah ve-tsinnah.
This verse describes Amatsyahu gathering the people of Judah and Benjamin and organizing them into military units based on their ancestral houses. He then conducted a census of all men aged 20 and older and found 300,000 capable warriors equipped with spears and shields.
[2CH.25.6] And he hired from Israel one hundred thousand valiant warriors with one hundred weights of silver. [§]
vay-iss-kor mee-iss-ra-el may-ah el-ef gee-vor khay-eel be-may-ah kee-kar-kah-sef
This verse describes a hiring or payment arrangement. 'Vay-iss-kor' means 'and he hired'. 'Mee-iss-ra-el' means 'from Israel'. 'May-ah el-ef' is 'one hundred thousand'. 'Gee-vor khay-eel' means 'valiant warriors'. 'Bee-may-ah kee-kar-kah-sef' means 'with one hundred weights of silver'. The 'kee-kar' is a unit of weight. Therefore, the verse describes someone hiring one hundred thousand valiant warriors from Israel with one hundred weights of silver.
[2CH.25.7] And a man of the Gods came to him saying, "The king, do not go with you, army of Israel, because Yahveh is not with Israel, all descendants of Ephraim." [§]
ve-ish ha-Elohim ba elav le-emor ha-melech al-yavo im-cha tzeva Yisrael ki ein Yahveh im-Yisrael kol benei Ephraim.
This verse describes a man of God coming to the king to deliver a message. The message is that the king should not lead the army of Israel into battle because Yahveh is not with Israel, specifically all the descendants of Ephraim.
[2CH.25.8] But if you go, do strong for the war, the Gods will cause you to stumble before the enemy, for there is strength in the Gods to help and to cause to stumble. [§]
ki im-bo atah ase chazaq lamichama yachshilech haelohem lifnei oyev ki yesh-koach beelohem la'azor ule'hachshil.
This verse speaks of a condition: if you go to war without strength, the Gods will cause you to stumble before your enemy. However, the Gods have the power to help and to cause to stumble. 'Ki' introduces a conditional clause. 'Im' introduces the condition itself. 'Ata' means 'you'. 'Ase' means 'do' or 'make'. 'Chazaq' means 'strong'. 'Lamichama' means 'for the war'. 'Yachshilech' means 'will cause you to stumble'. 'Haelohem' means 'the Gods'. 'Lifnei' means 'before'. 'Oyev' means 'enemy'. 'Ki' introduces a statement of fact. 'Yesh' means 'there is'. 'Koach' means 'strength' or 'power'. 'Beelohem' means 'in the Gods'. 'La'azor' means 'to help'. 'Ule'hachshil' means 'and to cause to stumble'.
[2CH.25.9] And Amaziah said to the man of God, "What should I do with the hundred talents which I have given to the army of Israel?" And the man of God said, "Yahveh is able to give to you much more than this." [§]
Va-yo-mer A-ma-tzyahu le-ish ha-Elohim u-mah-la-asot li-me-at ha-kikar asher natati li-gedud Yisrael va-yo-mer ish ha-Elohim yesh la-Yahveh latet lecha harbeh mi-zeh.
This verse recounts a conversation between Amaziah, king of Judah, and a man of God. Amaziah asks what he should do with the money he gave to the Israelite army. The man of God responds that Yahveh is able to give him much more.
[2CH.25.10] And Amatziah separated them into a regiment that came to him from Ephraim to go to their place. And their anger was very great against Judah, and they returned to their place in burning wrath. [§]
Va-yabdil-lem Amatziah le-haggedud asher ba elav mei-Ephrayim le-lechet limkomam va-yichar afam me-od bi-Yehudah va-yashuvu limkomam bachari-af.
This verse describes Amatziah organizing a fighting force composed of Ephraimites who came to aid him. However, the people of Judah were greatly angered by this force, and the Ephraimites returned to their own territory in a state of wrath.
[2CH.25.11] And Amatsyahu strengthened himself and led his people, and he went to the Valley of Salt and struck the descendants of Seir, ten thousand. [§]
Va'amatsyahu hithzak vaynehag et-amov vayelekh giy hamelah vayakh et-bnei-se'ir aseret alfim.
This verse describes Amatsyahu strengthening himself, leading his people, going to the Valley of Salt, and defeating the descendants of Seir numbering ten thousand.
[2CH.25.12] And ten thousand lives returned, the children of Yahveh, and he brought them to the head of the rock, and he cast them from the head of the rock, and all were broken. [§]
Va'aseret alfayim khayim shavu b'nei Yahveh v'yivi'um l'rosh ha'salla vayashelikhum meroash ha'sella v'kulam nivka'u.
This verse describes a violent act. 'Va'aseret alfayim' means 'and ten thousand.' 'Khayim' means 'lives' or 'living beings'. 'Shavu' means 'returned'. 'B'nei Yahveh' means 'sons of Yahveh' or 'the children of Yahveh'. 'V'yivi'um' means 'and he brought them'. 'L'rosh ha'salla' means 'to the head of the rock'. 'Vayashelikhum' means 'and he cast them'. 'Meroash ha'sella' means 'from the head of the rock'. 'V'kulam nivka'u' means 'and all were broken'.
[2CH.25.13] And the sons of the division that Amaziah, king, returned to him for war, they spread out into the cities of Judah from Samaria and up to Beit Horon. And they struck from among them three thousand, and they plundered a great plunder. [§]
oo-ve-nei ha-ge-dood a-sher he-sheev a-ma-tzee-yah-hoo me-lech-et im-moh lam-mil-cha-mah va-yif-sh’too be-a-rei ye-hoo-dah meesh-oh-mer-ohn ve-ad-beit cho-ron va-yach-koo meh-hem sh’loh-shet a-la-pheem va-yah-boz-zoo biz-zah ra-bah.
This verse describes the actions of a military force that was returned by King Amaziah. They spread out and raided the cities of Judah, from Samaria to Beit Horon. They killed three thousand men and took a great amount of plunder.
[2CH.25.14] And it happened, after Amaziah came from defeating the Edomites, that he brought the gods of the people of Seir and set them up for himself as the Gods, and before them he would worship and to them he would offer sacrifices. [§]
Va-yhi akharei vo avmatzya-hu mei-hakhot et-adomim va-yave et-elohei bnei seir va-yaamidem lo le-elohim ve-lifnehem yishtakhaveh ve-lahem yekatter.
This verse describes the actions of King Amaziah after defeating the Edomites. He brought back gods belonging to the people of Seir and set them up as his gods, worshipping before them and offering sacrifices to them. 'Va-yhi' indicates 'and it happened'. 'Akharei' means 'after'. 'Vo' means 'coming'. 'Avmatzya-hu' is 'Amaziah'. 'Mei-hakhot' means 'from defeating'. 'Et-adomim' means 'the Edomites'. 'Va-yave' means 'and he brought'. 'Elohei' means 'the gods of'. 'Bnei' means 'sons of', or 'people of'. 'Seir' is a place name. 'Va-yaamidem' means 'and he set them up'. 'Lo' means 'for him'. 'Le-elohim' means 'as gods'. 'Lifnehem' means 'before them'. 'Yishtakhaveh' means 'he will worship'. 'Lahem' means 'to them'. 'Yekatter' means 'he will offer sacrifices'.
[2CH.25.15] And the anger of Yahveh was kindled against Amatsyahu, and he sent a prophet to him and said to him, “Why have you sought the Gods of the people who have not rescued their people from your hand?” [§]
Va-yichar-af Yahveh ba-Amatsyahu va-yishlach elav navi va-yomer lo lamah darashta et Elohei ha-am asher loh hitzilu et amam mi-yadecha.
This verse describes Yahveh being angered with Amatsyahu and sending a prophet to him. The prophet questions Amatsyahu’s seeking of ‘the Gods’ of the people who had not delivered them from his hand.
[2CH.25.16] And it happened while he spoke to him, that he said to him, “The counselor of the king has given you rest. Why are you being struck?” And the prophet ceased, and said, “I know that the Gods advised to destroy you, because you did this, and you did not listen to my advice.” [§]
va-yhi be-dav-ro e-lav va-yomer lo ha-lyo-etz la-me-lech ne-tan-nu-cha kha-dal-le-cha la-mah yak-koch va-yech-dal ha-na-vi va-yomer ya-da-ti ki ya-atz Elohim le-hash-chit-cha ki a-sit zo-ot ve-lo sha-mta la-atz-ti.
This verse describes a conversation between a prophet and someone who has been advised by the king's counselor. The counselor has given advice that has led to the person being struck. The prophet acknowledges that the Gods advised the counselor to destroy this person because of something they did, and they did not listen to the prophet’s advice.
[2CH.25.17] And Amatzayahu, king of Judah, consulted and sent to Yoash son of Yehoachaz son of Yehu, king of Israel, saying to you, "Let us see faces." [§]
vayivaatz amatzayahu melekh yehudah vayishlach el yoash ben yechoachaz ben yehu melekh yisrael leemor lecha nitraeh panim
This verse describes Amatzayahu, king of Judah, consulting with and sending a message to Yoash, son of Yehoachaz, son of Yehu, king of Israel. The message is a challenge or a proposition to 'see faces,' which is an idiom meaning to confront or meet in conflict.
[2CH.25.18] Now King Joash of Israel sent a message to King Amaziah of Judah, saying, "The thistle which I sent to the cedar in Lebanon, I sent to say, 'Give your daughter to my son for a wife.'" But a wild animal that was in Lebanon trampled the thistle. [§]
va-yish-lakh yo-ash me-lekh-yis-ra-el el-a-matz-ya-hu me-lekh-ye-hu-da lei-mor ha-kho-akh a-sher bal-le-va-non sha-lakh el-ha-e-rez a-sher bal-le-va-non lei-mor te-nah et bit-kha liv-ni le-ish-ah va-ta-avor khay-at ha-sa-deh a-sher bal-le-va-non va-tir-mos et ha-kho-akh.
This verse describes a message sent by King Joash of Israel to King Amaziah of Judah. Joash sent a thistle to a cedar in Lebanon with a request to give his son a daughter in marriage. However, a wild animal in Lebanon trampled the thistle.
[2CH.25.19] You have said, 'Behold, I have struck Edom, and my heart has lifted itself up to magnify myself.' Now, remain in your house. Why do you provoke evil, so that you and Judah with you will fall? [§]
amarta hineh hikita et edom unesa’cha liv’cha lehakbid ata shava b’veitech lama titgareh b’ra’ah venafalta ata v’yehuda imach.
This verse is a rebuke. It begins with someone stating that because Edom was defeated, their heart has become proud and they seek to further magnify themselves. They are told to return to their home and are warned against provoking evil, for both they and Judah will fall as a result. ‘Edom’ refers to the people of Edom, and ‘Judah’ represents the kingdom of Judah.
[2CH.25.20] And Amatsyah did not listen, because it is from the Gods, for the purpose of delivering them into a hand, because they sought the god of Edom. [§]
ve-lo-sha-ma ama-tzyahu ki meh-ha-elo-him hee le-ma-an tit-tam be-yad ki dar-shu et elo-hei edom
This verse describes Amatsyah not listening, because it is from the Gods, for the purpose of delivering them into a hand, because they sought the god of Edom. The 'them' refers to the army of Israel that Amatsyah hired from Israel. The verse indicates the reason for Amatsyah's failure is that the hiring of mercenaries was against the will of the Gods.
[2CH.25.21] And Yoash, king of Israel, went up, and he and Amatsyahu, king of Judah, saw each other’s faces in the house of the sun, which belongs to Judah. [§]
Va-ya'al Yo'ash melekh-Yisra'el va-yitra'u panim hu va-Amatsyahu melekh-Yehudah be-veit Shemesh asher li-Yehudah.
This verse describes a meeting between Yoash, the king of Israel, and Amatsyahu, the king of Judah. 'Va-ya'al' means 'and Yoash went up'. 'Va-yitra'u panim' means 'and they saw each other's faces' - a phrase indicating a meeting or confrontation. 'Be-veit Shemesh' means 'in the house of the sun', a city in Judah. 'Asher li-Yehudah' means 'which belongs to Judah'.
[2CH.25.22] And Judah was rebuked before Israel, and each person fled to his own tent. [§]
vay-ee-nah-gef yeh-oo-dah lee-f-nay yis-rah-el va-ya-noo-soo eesh le-oh-hah-lav
This verse describes Judah being rebuked before Israel, and then each person fleeing to their own tent. 'Vayiggef' indicates a past tense action of rebuking or reprimanding. 'Yehudah' is the name Judah. 'Lifnei' means before. 'Yisrael' is the name Israel. 'Va-yanusu' indicates they fled. 'Ish' means person or man, and is used generally. 'Le-ohalah' means to his tent. The final vowel represents a plural possessive ending.
[2CH.25.23] And Joash, king of Israel, captured Amatziah, king of Judah, son of Joash, son of Jehoahaz. He took him to Jerusalem, and broke through the wall of Jerusalem, from the gate of Ephraim to the turning gate, four hundred cubits. [§]
ve’et amatz’yahu melekh-y’hudah ben-yo’ash ben-y’ho’achaz tapash yo’ash melekh-yisra’el be’veit shamesh vayevi’ehu yerushalayim vayifrotz bechomat yerushalayim mish’a’ar efrayim ad-sha’ar hapon’eh arba ma’ot amah.
This verse describes Joash, king of Israel, capturing Amatziah, king of Judah. He takes Amatziah to Jerusalem and breaks down a section of Jerusalem’s wall. The measurement of the breached section is given in cubits.
[2CH.25.24] And all the gold and the silver, and all the vessels that were found in the house of the Gods with the servant of Edom, and the treasures of the house of the king, and the sons of the mixed peoples, returned to Samaria. [§]
vekhal-hazahav vehakhesef ve’et kol-hakelim nimtse’im bebeit-haElohim im-oved Adom ve’et otzarot beit hammelech ve’et benei hata’aruvot vayashav Shomron.
This verse details the taking of items and people from the temple and the king’s house, and their relocation to Samaria. 'Zahav' means gold, 'kesef' means silver, 'kelim' means vessels or utensils, 'nimtse’im' means found, 'haElohim' means the Gods, 'oved' means servant, 'Adom' is a proper name, Edom, 'otzarot' means treasures, 'hammelech' means the king, 'benei' means sons or descendants, 'hata’aruvot' refers to a mixed people or those of mixed origin, and 'vayashav' means and he/it returned or dwelt. Shomron is Samaria.
[2CH.25.25] And Amatziah, son of Yoash, king of Judah, lived after the death of Yoash, son of Jehoahaz, king of Israel, for fifteen years. [§]
Va-ye-chi A-mat-zya-hu ben-Yo-ash melech Ye-hu-da ach-rei mot Yo-ash ben-Ye-ho-achaz melech Yis-ra-el cham-esh es-reh sha-nah.
This verse states that Amatziah, son of Yoash, king of Judah, lived after the death of Yoash, son of Jehoahaz, king of Israel, for fifteen years. The names are largely descriptive. 'Ben' simply means 'son of'. 'Melech' means 'king'.
[2CH.25.26] And the remainder of the accounts of Amatsyahu, the earlier and the later, are they not written on the book of the kings of Judah and Israel? [§]
ve-yeter divrei amatsyahu harishonim vehachaaronim halo hinam ketuvim al-sefer malchei-yehuda veyisrael.
This verse discusses where further accounts of Amatsyahu's reign are recorded. 'Yeter' means 'remainder' or 'further.' 'Divrei' means 'words' or 'accounts.' 'Amatsyahu' is a proper name. 'Harishonim' means 'the first ones' or 'the earlier accounts.' 'Vehachaaronim' means 'and the last ones' or 'and the later accounts.' 'Halo hinam' is a rhetorical question meaning 'are they not?' or 'are they not here?' 'Ketuvim' means 'written.' 'Al-sefer' means 'on the book.' 'Malchei-yehuda veyisrael' means 'the kings of Judah and Israel.'
[2CH.25.27] And from the time that Amatsyah turned away from following Yahveh, they formed a conspiracy against him in Jerusalem, and he fled to Lachish. They sent after him to Lachish and killed him there. [§]
u'mei'et asher sar amatsyahu mei'acharei Yahveh va'yiksheru alav kesher biYerushalayim va'yanas lachisha va'yishlachu acharayv lachisha va'yamitu'hu sham.
This verse describes the events following Amatsyah's turning away from Yahveh. A conspiracy was formed against him in Jerusalem, causing him to flee to Lachish. Pursuers were sent after him, and he was ultimately killed there.
[2CH.25.28] And they carried him on the horses, and they buried him with his fathers in the city of Judah. [§]
vayissa'uhu al-hassusim vayikberu oto im-avotav be'ir yehudah
This verse describes the burial of someone. 'Vayissa'uhu' means 'they carried him'. 'Al-hassusim' means 'on the horses' or 'on chariots'. 'Vayikberu oto' means 'they buried him'. 'Im-avotav' means 'with his fathers'. 'Be'ir yehudah' means 'in the city of Judah'.
2CH.26
[2CH.26.1] And all the people of Judah took Uzziah, and he was sixteen years old, and they made him king in place of his father Amaziah. [§]
vayikhu kol-am yehudah et-uzziyahu vehu ben-shesh esreh shanah vayamliku oto tachat aviv amatzanyahu.
This verse describes the enthronement of Uzziah as king of Judah. 'Vayikhu' means 'they took'. 'Kol-am yehudah' means 'all the people of Judah'. 'Et-uzziyahu' is a direct object marker followed by the name Uzziah. 'Vehu ben-shesh esreh shanah' means 'and he was sixteen years old'. 'Vayamliku oto' means 'and they made him king'. 'Tachat aviv amatzanyahu' means 'in place of his father Amaziah'.
[2CH.26.2] He built Eilot and restored it to Judah, after the king lay down with his fathers. [§]
hu bana et eilote vayasheveha leYehudah acharei shkav hammelech im avotav.
This verse discusses the rebuilding of Eilot and its return to Judah after the king’s death. ‘Hu’ means ‘he’. ‘Bana’ means ‘built’. ‘Et’ is a direct object marker. ‘Eilot’ is the name of a city. ‘Vayasheveha’ means ‘and he restored it’. ‘LeYehudah’ means ‘to Judah’. ‘Acharei’ means ‘after’. ‘Shkav’ means ‘lying down’ (used euphemistically for death). ‘Hammelech’ means ‘the king’. ‘Im avotav’ means ‘with his fathers’ (another euphemism for death).
[2CH.26.3] Uzziah was sixteen years old when he began to reign, and he reigned for fifty-two years in Jerusalem. The name of his mother was Yecheliyah, from Jerusalem. [§]
ben-shesh esreh shanah Uzziyahu be-malcho va-chamishim ushtayim shanah malach biYerushalayim ve-shem immo Yecheliyah min-Yerushalayim.
This verse describes the age and reign of King Uzziah. 'Ben-shesh esreh shanah' means 'son of sixteen years' or, more naturally, 'sixteen years old'. 'Uzziyahu' is a name. 'Be-malcho' means 'in his kingdom' or 'when he began to reign'. 'Va-chamishim ushtayim shanah' means 'and fifty-two years'. 'Malach' means 'he reigned'. 'BiYerushalayim' means 'in Jerusalem'. 'Ve-shem immo' means 'and the name of his mother'. 'Yecheliyah' is a name. 'Min-Yerushalayim' means 'from Jerusalem'.
[2CH.26.4] And he did the right thing in the eyes of Yahveh, as all that his father Amaziah had done. [§]
va-ya-as ha-ya-shar be-ei-nei ye-ho-vah ke-kol a-sher-a-sa a-ma-tzia-hu a-viv
This verse describes someone doing what is right in the eyes of Yahveh, just as his father Amaziah had done. Let's break down the components: 'va-ya-as' means 'and he did'; 'ha-ya-shar' means 'the right thing/the upright thing'; 'be-ei-nei' means 'in the eyes of'; 'ye-ho-vah' is Yahveh; 'ke-kol' means 'like all/as all'; 'a-sher-a-sa' means 'that he did'; 'a-ma-tzia-hu' is Amaziah; and 'a-viv' means 'his father'.
[2CH.26.5] And it happened, to seek the Gods in the days of Zechariah, who had understanding in seeing the Gods, and in the days that he sought Yahveh, the Gods caused him to prosper. [§]
vayhi lidrosh elohim bimei zechar'yahu hamevin bir'ot haelohim ubimei darsho et-yahveh histlichu haelohim.
This verse describes a period of seeking the Gods during the days of Zechariah, who had understanding in the visions of the Gods. During the days that he sought Yahveh, the Gods prospered him.
[2CH.26.6] And he went out and fought the Philistines, and he broke through the wall of Gath, and the wall of Yavneh, and the wall of Ashdod, and he built cities in Ashdod and among the Philistines. [§]
Va yetze va yilachem ba pelishtim va yifrotz et chommat gat ve et chommat yavneh ve et chommat ashdod va yivne arim be ashdod u ba pelishtim.
This verse describes someone going out and fighting the Philistines, breaking through the walls of Gath, Yavneh, and Ashdod, and then building cities in Ashdod and among the Philistines. The names of places are transliterated as they appear. The verbs are descriptive of action.
[2CH.26.7] And the Gods helped him against the Philistines and against the Arabians who dwell in Gur-baal and the Meunim. [§]
Va-ya'azrehu ha-Elohim al-plistim ve-al-ha-arvim ha-yoshvim be-gur-ba'al ve-ha-me'unim.
This verse describes God assisting someone against the Philistines and Arabians. 'Va-ya'azrehu' means 'and He helped him'. 'Ha-Elohim' means 'the Gods'. 'Al-plistim' means 'against the Philistines'. 'Ve-al-ha-arvim' means 'and against the Arabians'. 'Ha-yoshvim' means 'the ones who dwell'. 'Be-gur-ba'al' is a place name meaning 'in Gur-baal'. 'Ve-ha-me'unim' means 'and the Meunim'.
[2CH.26.8] And the Ammonites gave a tribute to Uzziah, and his name went until the entrance of Egypt, because he became strong to a high degree. [§]
va-yit-nu ha-am-mo-nim min-chah le-uz-zi-yah-hu va-yeh-lech shmoh ad le-vo mi-tzrah-yim ki hech-zihq ad le-mah-lah
This verse describes the Ammonites giving a tribute to King Uzziah, and his renown spreading to Egypt because of his strength and accomplishments. 'Va-yit-nu' means 'and they gave'. 'Ha-am-mo-nim' is 'the Ammonites'. 'Min-chah' means 'a gift' or 'tribute'. 'Le-uz-zi-yah-hu' is 'to Uzziah'. 'Va-yeh-lech shmoh' means 'and his name went'. 'Ad le-vo mi-tzrah-yim' means 'until the entrance of Egypt'. 'Ki hech-zihq ad le-mah-lah' means 'because he became strong until above'.
[2CH.26.9] And Uzziah built towers in Jerusalem, on the corner gate and on the valley gate and on the corner, and he strengthened them. [§]
Va-yiven Uzziyahu migdalim biYerushalayim al-sha'ar haPinah ve'al-sha'ar haGai ve'al-haMiktsa' va-y'chazkem.
This verse describes King Uzziah building towers in Jerusalem at specific gates and corners and strengthening them. 'Va-yiven' means 'and he built'. 'Uzziyahu' is the name of the King. 'Migdalim' is towers. 'BiYerushalayim' means 'in Jerusalem'. 'Al-sha'ar haPinah' means 'on the corner gate'. 'Ve'al-sha'ar haGai' means 'and on the valley gate'. 'Ve'al-haMiktsa' means 'and on the corner/end'. 'Va-y'chazkem' means 'and he strengthened them'.
[2CH.26.10] And he built towers in the wilderness, and he dug many cisterns, because he had a great deal of livestock. And in the lowlands and in the plains there were farmers and vinedressers, in the mountains and in Carmel, because he loved the land. [§]
vayiven migdalim bamidbar vayachsov borot rabim ki mikneh rav haya lo ubashphela ubamiyishor ikkarim vekormim beharim ubakarmel ki ohev adamah haya.
This verse describes a builder who constructs towers in the wilderness and digs many cisterns because he has a large amount of livestock. He also has farmers and vinedressers in the lowlands, the plains, the mountains, and Carmel, because he loves the land. The verse does not explicitly mention who this builder is, but provides details about his activity and passion.
[2CH.26.11] And it was for Uzziah a strength, doing warfare, going out with an army in formation, according to the number of their registration, by the authority of Joel the scribe and Maaseiah the officer, by the authority of Hananiah, officials of the king. [§]
Va-yhee le-oo-zee-yah-hoo khayil oh-seh mil-khah-mah yo-tse-ee tza-vah lig-dood be-mis-par pe-koo-dah-tam be-yad ye-oo-el ha-so-fer oo-ma-ase-yah-hoo ha-show-ter al yad kha-nan-yah-hoo mee-sa-rey ha-me-lech.
This verse details the military organization of King Uzziah. 'Va-yhee' means 'and it was'. 'Le-oo-zee-yah-hoo' is 'for Uzziah'. 'Khayil' signifies strength or army. 'Oseh mil-khah-mah' means 'doing warfare'. 'Yo-tse-ee tza-vah' refers to 'going out with an army'. 'Lig-dood' means 'in formation'. 'Be-mis-par pe-koo-dah-tam' signifies 'according to the number of their registration'. 'Be-yad' means 'in the hand of' or 'by the authority of'. 'Ye-oo-el ha-so-fer' refers to Joel the scribe. 'Oo-ma-ase-yah-hoo ha-show-ter' means 'and Maaseiah the officer'. 'Al yad kha-nan-yah-hoo' is 'by the hand of Hananiah'. 'Mee-sa-rey ha-me-lech' signifies 'the officials of the king'.
[2CH.26.12] The whole number of the heads of the fathers to valiant warriors is thousands and six hundreds. [§]
kol mispar rashei ha'avot le'giborei khayil alfayim ve'shesh me'ot.
This verse details a count of the heads of the fathers to valiant warriors. 'Kol' means 'all' or 'the whole'. 'Mispar' means 'number'. 'Rashei' is the plural of 'rosh', meaning 'head'. 'Ha'avot' means 'the fathers'. 'Le'giborei' means 'to the valiant ones' or 'to the warriors'. 'Khayil' means 'strength' or 'valor'. 'Alpayim' means 'thousands'. 'Ve'shesh' means 'and six'. 'Me'ot' means 'hundreds'.
[2CH.26.13] By their hand was an army host of three hundred thousand and seven thousand and five hundred warriors with the strength of power to help the king against the enemy. [§]
ve-al-yadam khayil tzava shlosh me'oh elef ve-shiv'at alafim ve-chamesh me'ot osei milchama be-koach chayil la'azor la-melech al-ha'oyev.
This verse describes the army that helped the king against the enemy. 'Yadam' means 'by their hand', indicating the source of the army. 'Khayil tzava' means 'host of the army'. 'Shlosh me'oh elef' means 'three hundred thousand'. 'Ve-shiv'at alafim' means 'and seven thousand'. 'Ve-chamesh me'ot' means 'and five hundred'. 'Osei milchama' means 'those who make war', or 'warriors'. 'Be-koach chayil' means 'with the strength of power'. 'La'azor la-melech' means 'to help the king'. 'Al-ha'oyev' means 'against the enemy'.
[2CH.26.14] And he prepared for them, Uzziah, for all the army, shields and spears and helmets and coats of mail and bows and stones for slings. [§]
va-ya-khen la-hem uz-zi-ya-hu le-khol-ha-tsa-va ma-gi-nim u-re-ma-chim u-ko-va-im u-shir-yo-not u-ke-sha-tot u-le-av-nei ke-la-im.
This verse describes Uzziah preparing equipment for the army. 'Va-ya-khen' means 'and he prepared'. 'La-hem' means 'for them'. 'Uz-zi-ya-hu' is Uzziah's name. 'Le-khol-ha-tsa-va' means 'for all the army'. 'Ma-gi-nim' means 'shields'. 'U-re-ma-chim' means 'and spears'. 'U-ko-va-im' means 'and helmets'. 'U-shir-yo-not' means 'and coats of mail/armor'. 'U-ke-sha-tot' means 'and bows'. 'U-le-av-nei ke-la-im' means 'and stones for slings'.
[2CH.26.15] And he made calculations in Jerusalem, thoughts of a calculator, to be upon the towers and upon the corners, to shoot with arrows and with large stones. And his name went out far away, for he greatly helped until he was strong. [§]
va-ya-as bee-roo-sha-lim khish-bone-ot ma-kha-she-vet kho-shev lee-hyot al-ha-mig-da-lim ve-al-ha-pin-not lee-ro ba-khitz-im u-va-a-va-nim gdo-lot va-ye-tse shmo ad le-me-rachok ki-hif-lee le-he-az-er ad ki-kha-zak
This verse describes the preparations made by Joash, king of Judah, to defend Jerusalem. He ordered calculations to be made for building fortifications on the towers and corners of the city walls, to allow defenders to shoot arrows and throw large stones. His reputation for strengthening the defenses spread far and wide because of his diligence in preparing for war. The verse emphasizes his resolve and the tangible strength he brought to the kingdom.
[2CH.26.16] And as his power increased, his heart was lifted up until he became corrupt, and he transgressed against Yahveh, his Gods. And he went to the temple of Yahveh to offer incense upon the altar of incense. [§]
u’khezkat’o gavah libo ad-lehashchit vayim’al bayahveh elohav vayavo el-heikhal yevah lehak’tir al-mizbach haktoret.
This verse describes the king's heart being lifted up due to his power, leading to corruption and transgression against Yahveh, his God. He then entered the temple of Yahveh to offer incense on the altar of incense.
[2CH.26.17] And he came after him, Azaryahu the priest, and with him were priests for Yahveh, eighty valiant men. [§]
Va-ya-vo a-char-av Azaryahu ha-kohen ve-imo kohanim la-Yahveh shmonim benei chayil.
This verse describes Azaryahu the priest coming after someone, accompanied by eighty valiant priests who are for Yahveh. 'Va-ya-vo' means 'and he came'. 'A-char-av' means 'after him'. 'Azaryahu ha-kohen' means 'Azaryahu the priest'. 'Ve-imo' means 'and with him'. 'Kohanim' means 'priests'. 'La-Yahveh' means 'for Yahveh'. 'Shmonim' means 'eighty'. 'Benei chayil' means 'sons of valor' or 'valiant men'.
[2CH.26.18] And they stood against Uzziah the king and said to him, "It is not for you, Uzziah, to offer incense to Yahveh, for it is for the priests, the sons of Aaron, who are consecrated, to offer incense. Depart from the sanctuary, for you have transgressed and it is not for you to have honor from Yahveh God." [§]
Va'yamdu al-Uzziyahu ha-melech va'yomru lo lo-lecha Uzziyahu lehak'tir la-Yahveh ki la-kohanim benei-Aharon ha-mekudashim lehak'tir tzeh min ha-mikdash ki ma'alta ve-lo-lecha le-kavod mei-Yahveh Elohim.
This verse describes a confrontation with King Uzziah who attempted to offer incense to Yahveh, a task reserved for the priests, the sons of Aaron. The priests confront him, telling him he has overstepped his boundaries and is not worthy of honor from Yahveh God.
[2CH.26.19] And Uzziah became zealous, and in his hand was incense to offer. And his zeal was with the priests, and leprosy shone forth on his forehead before the priests in the house of Yahveh, over the altar of incense. [§]
Va-yiz-za-af Uz-zi-yah-hu u-ve-ya-do mik-te-ret le-hak-tir u-ve-za-apo im-ha-ko-he-nim ve-hat-za-ra-at zar-chah be-mitz-cho lif-nei ha-ko-he-nim be-beit Yahveh me-al le-miz-bach ha-k’tor-et.
This verse describes Uzziah's attempt to offer incense in the temple. 'Va-yiz-za-af' indicates Uzziah became angry or zealous. 'Uz-zi-yah-hu' is Uzziah. 'Mik-te-ret' is incense. 'Le-hak-tir' is to offer incense. 'Ve-za-apo' indicates his zeal/anger. 'Im-ha-ko-he-nim' is with the priests. 'Hat-za-ra-at' is leprosy. 'Zar-chah' means shone forth. 'Mitz-cho' is his forehead. 'Lif-nei' is before. 'Beit Yahveh' is the house of Yahveh. 'Me-al' is over. 'Miz-bach ha-k’tor-et' is the altar of incense.
[2CH.26.20] And he turned to him, Azaryahu the chief priest and all the priests, and behold, he was a leper on his forehead. So they rushed him from there, and even he was urged to leave, because Yahveh afflicted him. [§]
va-yipen elav azar'yahu kohen ha-rosh ve-chol-ha-kohanim ve-hineh-hu metzora be-mitzcho ve-yavhiluhu misham ve-gam-hu nidchaf le-tzeit ki nig'o Yahveh.
This verse describes Azaryahu the chief priest and all the priests seeing Uzziah afflicted with leprosy on his forehead. They rushed him out of the Temple because Yahveh had afflicted him. 'Va-yipen elav' means 'and he turned to him.' 'Azar'yahu' is Azaryahu. 'Kohen ha-rosh' means 'the chief priest'. 'Ve-chol-ha-kohanim' means 'and all the priests'. 'Ve-hineh-hu' means 'and behold he'. 'Metzora' means 'leper'. 'Be-mitzcho' means 'on his forehead'. 'Ve-yavhiluhu misham' means 'and they rushed him from there'. 'Ve-gam-hu nidchaf le-tzeit' means 'and even he was urged to leave'. 'Ki nig'o Yahveh' means 'because Yahveh afflicted him'.
[2CH.26.21] And it happened that Uzziah the king was leprous until the day of his death, and he lived in the house of separation, leprous, because he was cut off from the house of Yahveh. And Jotham his son was over the king’s house, judging the people of the land. [§]
Va-yhi Uzziyahu ha-melech metzora ad-yom motoh va-yeshev beit ha-chofshiyut metzora ki nigzar mi-beit Yahveh ve-yotam benoh al-beit ha-melech shofet et-am ha-aretz.
This verse describes King Uzziah contracting leprosy and being forced to live in a separate house until his death. His son Jotham then acted as regent and judged the people.
[2CH.26.22] And the rest of the words of Uzziah, the first things and the last things, were written by Isaiah son of Amos, the prophet. [§]
v'yeter divrei uzziyahu harishonim v'ha'acharonim kataiv yesha'yahu ben-amoץ hanavi.
This verse states that the remaining words of Uzziah, both the earlier and the later ones, were written by Isaiah son of Amos, the prophet.
[2CH.26.23] And Uzziah lay down with his fathers, and they buried him with his fathers in the field of burial which belongs to the kings, for they said, "He was diseased," and Jotham his son reigned in his place. [§]
va-yish-kach oo-zee-yah-hoo im-a-vo-tav va-yik-ber-oo ot-toh im-a-vo-tav bish-deh ha-keh-boo-rah asher la-meh-la-khim kee ah-mer-oo met-soh-rah hoo va-yim-loch yo-tam ben-noh takh-tat-toh.
This verse describes the death and burial of King Uzziah, and the subsequent reign of his son Jotham. It states that Uzziah was buried with his ancestors in the field of burial for the kings, but notes that people said he was diseased with a skin ailment. The verb forms indicate past tense actions, and the possessive structures show relationships between individuals and places.
2CH.27
[2CH.27.1] Jotham was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem. The name of his mother was Yerusha, daughter of Zadok. [§]
ben-esrim ve-chamesh shanah yotam be-malcho ve-shesh-esreh shanah malach bi-yerushalayim ve-shem immo yerusha bat-tzadoc.
This verse describes the age and reign of King Jotham. 'Ben-esrim ve-chamesh shanah' means 'son of twenty and five years' or 'twenty-five years old'. 'Yotam be-malcho' means 'Jotham in his kingdom'. 'Ve-shesh-esreh shanah malach bi-yerushalayim' means 'and sixteen years he reigned in Jerusalem'. 'Ve-shem immo yerusha bat-tzadoc' means 'and the name of his mother was Yerusha daughter of Zadok'.
[2CH.27.2] And he did what was right in the eyes of Yahveh, as all that his father Uzziah had done, only he did not go into the temple of Yahveh. And still the people corrupted themselves. [§]
va'yas hashayar b'einey yevaveh k'chol asher asa uzziyahu aviv rak lo va el hekhal yevaveh v'od ha'am mash'chit'im.
This verse describes the actions of a king who did what was right in the eyes of Yahveh, similar to his father Uzziah, but did not enter the temple of Yahveh, and the people continued to corrupt themselves.
[2CH.27.3] He built the gate of the house of Yahveh the highest, and he built the wall of the Ophel to a great extent. [§]
hu bana et-sha'ar beit-Yahveh ha'elyon ub'chomat ha'ofel bana larov.
This verse describes building activity. 'hu' means 'he'. 'bana' means 'built'. 'et' is a grammatical marker indicating the direct object. 'sha'ar' means 'gate'. 'beit' means 'house'. 'Yahveh' is the proper name of God. 'ha'elyon' means 'the upper' or 'the highest'. 'ub'chomat' means 'and the wall of'. 'ha'ofel' refers to the Ophel, a specific part of Jerusalem. 'larov' means 'for abundance' or 'to a great extent'.
[2CH.27.4] And cities God built in the mountain of Judah, and in the craftsmen God built fortresses and towers. [§]
ve-arim bana be-har-yehuda u-ve-harashim bana biraniyot u-migdalim
This verse describes building cities. "ve-arim" means "and cities". "bana" means "he built". "be-har-yehuda" means "in the mountain of Judah". "u-ve-harashim" means "and in the craftsmen". "biraniyot" means "fortresses". "u-migdalim" means "and towers". The verse uses a simple structure of 'and X built Y in Z'.
[2CH.27.5] And he fought with the king of the people of Ammon and strengthened himself against them, and the people of Ammon gave to him one hundred talents of silver and ten thousand measures of wheat and barley, ten thousand. This is what the people of Ammon returned to him in the second and third years. [§]
ve-hu nil-cham im-me-lech ben-ei am-mon va-yech-zak a-lei-hem va-yit-nu-lo ben-ei am-mon ba-sha-na ha-hi me-ah kich-kar kesef ve-a-seret a-la-fim ko-rim chi-tim u-se-o-rim a-seret a-la-fim zo-at he-shivu lo ben-ei am-mon su-va-sha-na ha-she-ni-t ve-ha-shli-shit.
This verse describes a battle and subsequent tribute paid to a king. It details the quantities of silver and grain given by the people of Ammon as payment. The reference to 'the second and third years' likely indicates a sustained period of tribute.
[2CH.27.6] And Yotham strengthened himself because he prepared his ways before Yahveh, the Gods, his. [§]
va-yit-cha-zehk yo-tam ki he-chin de-ra-chav lif-nei Yahveh Elohayv
This verse describes how Yotham strengthened himself because he prepared his ways before Yahveh, the Gods. 'Va-yit-cha-zehk' means 'and he strengthened.' 'Yo-tam' is a proper noun, a person's name. 'Ki' means 'because.' 'He-chin' means 'he prepared.' 'De-ra-chav' means 'his ways.' 'Lif-nei' means 'before.' 'Yahveh' is the proper name of God. 'Elohayv' means 'the Gods, his.'
[2CH.27.7] And the remainder of the words of Jotham, and all of his wars, and his ways, are written upon the book of the kings of Israel and Judah. [§]
ve-ye-ter div-rei yo-tam ve-chal-mil-cha-motav u-dra-chav hi-nam ke-tu-vim al-se-fer mal-chei yis-ra-el vi-hu-dah
This verse states that the remaining words of Jotham, all of his wars, and his ways are written in the book of the kings of Israel and Judah. It's a concluding statement about where to find more information about his reign.
[2CH.27.8] A son of twenty and five years he was in his kingdom, and six and sixteen years he reigned in Jerusalem. [§]
ben-esh-rim-vo-cha-mesh sha-nah ha-yah be-mal-kho ve-shesh-es-ray sha-nah ma-lach bi-yer-u-sha-lim
This verse describes the age and length of reign of a king. "ben-esh-rim-vo-cha-mesh sha-nah" means "son of twenty and five years", which is a way to state age. "ha-yah" means "was". "be-mal-kho" means "in his kingdom". "ve-shesh-es-ray sha-nah" means "and six and sixteen years". "ma-lach" means "he reigned". "bi-yer-u-sha-lim" means "in Jerusalem".
[2CH.27.9] And Jotham lay down with his fathers, and they buried him in the city of David. And Ahaz, his son, reigned in his place. [§]
va-yish-kach yo-tam im-a-vo-tav va-yik-be-ru o-to be-ir da-vid va-yim-loch a-chaz ben-o tach-at-av.
This verse describes the death of Jotham and the ascension of Ahaz to the throne. 'vayishkach' means 'and he lay down' (referring to his death), 'im-avotav' means 'with his fathers' (a euphemism for dying and joining ancestors), 'vayikberu oto' means 'and they buried him', 'be'ir David' means 'in the city of David', 'vayimloch Achaz' means 'and Ahaz reigned', 'beno' means 'his son', and 'tachatav' means 'in his place'.
2CH.28
[2CH.28.1] A son of twenty years, Ahaz took the kingdom, and sixteen years he reigned in Jerusalem. And he did not do what was right in the eyes of Yahveh, like David his father. [§]
ben-esh-rim sha-nah a-khaz be-mal-kho ve-shesh-es-reh sha-nah ma-lakh bi-yeru-sha-la-yim ve-lo-a-sah ha-ya-shar be-ei-nei Yahveh ke-da-vid aviv.
This verse describes the reign of Ahaz, son of David. It states he began to reign at the age of twenty and ruled for sixteen years in Jerusalem. The verse concludes by noting that he did not do what was right in the eyes of Yahveh, as his father David had done.
[2CH.28.2] And he walked in the ways of the kings of Israel, and also made idols for the Baals. [§]
Va-yeh-lech be-dar-chei mal-chei Yis-rae-el ve-gam mas-se-chot ah-sah la-ve-ah-lim.
This verse describes someone walking in the ways of the kings of Israel, and also making idols for the Baals. 'Va-yeh-lech' means 'and he went,' or 'and he walked.' 'Be-dar-chei' means 'in the ways of.' 'Mal-chei' is the plural form of 'king,' so it translates to 'kings.' 'Yis-rae-el' is Israel. 'Ve-gam' means 'and also.' 'Mas-se-chot' refers to molded images or idols. 'Ah-sah' means 'he made.' 'La-ve-ah-lim' means 'for the Baals'.
[2CH.28.3] And he made offerings by fire in the Valley of the Son of Hinnom, and he burned his sons in the fire, as were the abominations of the nations, which Yahveh had dispossessed from before the children of Israel. [§]
ve-hu hik-tir be-gei ben-hin-nom va-ya-ve-er et-ba-nav ba-esh ke-to-e-vot ha-go-yim a-sher ho-rish Yahveh mip-nei benei yis-ra-el.
This verse describes a king who offered sacrifices, specifically his sons, by fire in the Valley of the Son of Hinnom. It states that this practice was an abomination of the nations, which Yahveh had dispossessed for the sake of the children of Israel. The phrase 'the Gods' is not present in this verse, but 'Yahveh' appears, and will be translated literally.
[2CH.28.4] And he sacrificed and offered incense on the high places, and on the hills, and under every lush tree. [§]
va-yez-bay-kh va-ya-kat-ter ba-ba-mo-t ve-al ha-ge-va-ot ve-ta-chat kol etz ra-a-nan
This verse describes actions taken related to worship. "vayezabech" means "and he sacrificed". "vayakter" means "and he offered incense". "bamot" refers to high places, likely altars. "al hagevaot" means "on the hills". "tachat kol etz ra'anan" means "under every lush tree". The subject of these actions is not specified within this verse itself, it would be understood from the context of the surrounding verses.
[2CH.28.5] And Yahveh, the Gods of him, gave him into the hand of the king of Aram, and they struck him and took from him a great captivity, and they brought it to Damascus. And also he was given into the hand of the king of Israel, and he struck him a great blow. [§]
vayitenehu Yahveh Elohayv beyad melekh Aram vayakku-vo vayshibbu mimennu shivyah gedolah vayaviu Darmashek vegam beyad melekh Yisrael nitan vayakh-bo makkah gedolah.
This verse describes the capture of a person by the king of Aram, then later by the king of Israel. 'Yahveh Elohayv' literally means 'Yahveh, the Gods of him', denoting the God of this person. The verse details both kings inflicting great defeat upon him and taking a large number of captives to Damascus.
[2CH.28.6] And Pekah, son of Remaliah, killed one hundred and twenty thousand in Judah in one day, all valiant warriors, because they had abandoned Yahveh, the God of their ancestors. [§]
vayahrag Pekach ben-Rmalyahu bi-Yehudah me'ah ve-esrim elef beyom echad hakol benei-chayil be-azvam et-Yahveh Elohei avotam.
This verse describes Pekah, son of Remaliah, killing 120,000 people in Judah in a single day. These people were described as valiant warriors who had abandoned Yahveh, the God of their ancestors.
[2CH.28.7] And Zichri, a powerful man of Ephraim, killed Maaseiah son of the king, and Azrikam, governor of the house, and Elkanah, second to the king. [§]
Va-yaharog Zichri gibor Ephraim et-ma'aseihu ben-hammelech ve-et-Azrikam negid habayit ve-et-Elkanah mishneh hammelech.
This verse describes Zichri, a powerful man of Ephraim, killing several officials. 'Va-yaharog' means 'and he killed'. 'Zichri' is a proper noun, a man's name. 'Gibor' means 'powerful' or 'warrior'. 'Ephraim' is a place or tribal affiliation. 'Et' is a grammatical particle indicating a direct object. 'Ma'aseihu' means 'Maaseiah's' (possessive). 'Ben-hammelech' means 'son of the king'. 'Ve-et' means 'and'. 'Azrikam' is a proper noun. 'Negid habayit' means 'governor of the house'. 'Mishneh hammelech' means 'second to the king'.
[2CH.28.8] And the sons of Israel took captive from their brothers two hundred thousand women, sons, and daughters, and also great plunder, they plundered from them, and they brought the plunder to Samaria. [§]
Va-yish-boo be-nei yis-ra-el mei-a-chei-hem ma-at-yim elef na-shim ba-nim u-va-not ve-gam sha-lal rav baz-zoo mei-hem va-ya-vee-oo et-ha-shal-al le-sho-me-ron.
This verse describes the Israelites taking captives from their brothers. 'Be-nei yis-ra-el' means 'sons of Israel' (the Israelites). 'Mei-a-chei-hem' means 'from their brothers'. 'Ma-at-yim elef' means 'two hundred thousand'. 'Na-shim' means 'women'. 'Ba-nim' means 'sons'. 'U-va-not' means 'and daughters'. 'Ve-gam sha-lal rav' means 'and also great plunder'. 'Baz-zoo mei-hem' means 'they plundered from them'. 'Va-ya-vee-oo et-ha-shal-al' means 'and they brought the plunder'. 'Le-sho-me-ron' means 'to Samaria'.
[2CH.28.9] And there was a prophet to Yahveh, Oded was his name, and he went out before the army that was coming to Samaria, and he said to them: “Behold, in the wrath of Yahveh, the God of your ancestors, over Judah, He has delivered them into your hands, and you have killed among them with fury until it reached the heavens.” [§]
Ve-sham haya navi la-Yahveh, Oded shmo, va-yetsa lifnei ha-tzava ha-ba le-Shomron va-yomar lahem: Hineh be-khamat Yahveh Elohei avoteichem al Yehuda netanam be-yedchem, vatachargu bam be-za’af ad la-shamayim higia.
This verse describes a prophet named Oded confronting the army that is going to attack Samaria. He tells them that Yahveh, the God of their ancestors, has delivered Judah into their hands because of Yahveh’s wrath. He also states that the bloodshed has reached heaven.
[2CH.28.10] And now, you people of Judah and Jerusalem are saying that you will conquer servants and handmaids for yourselves. Is it not the case that you yourselves bear guilt before Yahveh, your Gods? [§]
ve’atah benei-Yehudah viYerushalayim atem omrim likbosh la’avadim ulishfachot lachem haloa rak-atem imachem ashamot leYahveh Eloheichem.
This verse is addressed to the people of Judah and Jerusalem. They are being accused of saying they will subjugate slaves and handmaids for themselves. The question posed is whether they are not themselves guilty before Yahveh, their Gods.
[2CH.28.11] And now, hear me, and return the captivity which you have captured from your brothers, for the burning anger of Yahveh is upon you. [§]
ve'atah shma'uni vehasheevu hashebya asher shavitem me'acheichem ki charon af-Yahveh aleichem.
This verse is a command to return captives. "ve'atah" means "and now". "shma'uni" means "hear me". "vehasheevu" means "and return". "hashebya" means "the captivity" or "the captives". "asher shavitem" means "which you have captured". "me'acheichem" means "from your brothers". "ki" means "for". "charon af-Yahveh" means "the burning anger of Yahveh". "aleichem" means "upon you".
[2CH.28.12] And men rose up from the heads of the sons of Ephraim: Azaryahu, son of Yehohanan; Berechyahu, son of Mishlemot; Yichizqiya, son of Shallum; and Amasa, son of Hadlai, concerning those coming from the army. [§]
va-ya-koo-moo a-na-sheem may-rash-ay b-nay ef-rah-eem a-zar-yah-hoo ben-yeh-ho-hanan be-rech-yah-hoo ben-mish-lay-mot vi-chi-z-kee-yah-hoo ben-shal-loom va-a-ma-sah ben-chad-lay al-ha-ba-eem min-ha-tsa-vah.
This verse describes men rising up from the leaders of the tribe of Ephraim. It lists four men – Azaryahu, son of Yehohanan; Berechyahu, son of Mishlemot; Yichizqiya, son of Shallum; and Amasa, son of Hadlai – and states they were dealing with those coming from the army. The verb 'yakumu' (rose up) indicates they took action or assumed a position of responsibility. The preposition 'al' often signifies 'against' or 'concerning'.
[2CH.28.13] And they said to them, "Do not bring the captives here, because you are saying that guilt to Yahveh falls upon us, to add to our sins and to our guilt. For the guilt is great for us, and there is fierce anger towards Israel." [§]
vayomru lahem lo taviu et hasivya hena ki leashmat Yahveh aleinu atem omrim lehosif al chatoteinu ve'al ashmateinu ki raba ashma lanu vacharon af al yisrael.
This verse recounts a conversation where people are told not to bring captives. The reason given is that bringing the captives is framed as causing guilt to fall upon them, by adding to the existing sins and guilt of the people, because the guilt is already great and there is intense anger towards Israel.
[2CH.28.14] And the scout abandoned the captives and the plunder before the officers and all the assembly. [§]
va-ya-azov ha-chalutz et-ha-shivyah ve-et-ha-bizah lifnei ha-sarim ve-chol-ha-kahal
This verse describes a scout abandoning the captives and the plunder before the officers and the entire assembly. ‘Chalutz’ refers to a scout or vanguard. ‘Shivyah’ denotes captives, and ‘bizah’ means plunder. ‘Sarim’ are officers or commanders, and ‘kahal’ signifies the assembly or congregation.
[2CH.28.15] And the men who were pierced with names took the captives and clothed all their nakedness from the plunder. And they clothed them and shod them and fed them and watered them and protected them and led them on donkeys for all who were weak, and they brought them to Jericho, the city of palm trees, to their brothers, and they returned to Samaria. [§]
vayakumu ha'anashim asher nikvu beshemot vayachziku bashivyah vechol ma'arumehem hilbishu min hashalal vayalbishum vayan'ilum vayachilum vayasqum vaynahlum bachamorim lechol koshel vayevi'um yericho ir hatmarim etzel acheihem vayashuvu shomron.
This verse describes how men were marked with names, took captives, and clothed them with spoils. They fed, watered, and protected the captives, then led them on donkeys to Jericho, the city of palm trees, to their brethren, and returned to Samaria. The 'men who were marked with names' are Rahab's family, who were saved because of her faithfulness.
[2CH.28.16] At that time, the king Ahaz sent to the kings of Assyria to help him. [§]
ba'et ha-hee' shalakh ha-melekh akhaz al-malkhei ashshur la'azor lo.
This verse describes King Ahaz sending a request to the kings of Assyria for help. 'Ba'et ha-hee' means 'at that time'. 'Shalakh' means 'he sent'. 'Ha-melekh' means 'the king'. 'Akhaz' is the proper name of a king. 'Al-malkhei ashshur' means 'to the kings of Assyria'. 'La'azor lo' means 'to help him'.
[2CH.28.17] And still the Edomites came, and they struck against Judah, and they took captives. [§]
ve-od adomim bau va-yaku bi-Yehudah va-yishbu shevi
This verse describes a further raid by the Edomites upon Judah, resulting in captives being taken. 'Ve-od' means 'and still' or 'and further'. 'Adomim' refers to the Edomites. 'Bau' means 'they came'. 'Va-yaku' means 'and they struck'. 'Bi-Yehudah' means 'against Judah'. 'Va-yishbu' means 'and they took'. 'Shevi' means 'captives'.
[2CH.28.18] And the Philistines raided the cities of the lowlands and the south of Judah, and they captured Beit Shemesh and Ayalon and HaGderot and Soko and its villages, and Timna and its villages, and Gimzo and its villages, and they settled there. [§]
uf'lishtim pashtu b'arei hashphela v'haneghev liyhuda vail'kh'du et beit shemesh v'et ayalon v'et hagederot v'et sokho ubnoteha v'et timna ubnoteha v'et gimzo ubnoteha vayeshvu sham.
This verse describes a military campaign by the Philistines against the cities of Judah. It lists several cities they conquered. 'P'lishtim' refers to the Philistines, 'pashtu' means 'they raided', 'arei' means 'cities', 'hashphela' refers to the lowlands, 'haneghev' refers to the south, 'liYHuda' means 'to Judah', 'vail'kh'du' means 'and they captured', 'et' is a direct object marker, and 'vayeshvu sham' means 'and they settled there'. The repeated 'ubnoteha' means 'and its villages'.
[2CH.28.19] For Yahveh subdued Judah because of Achaz, the king of Israel, for he trespassed against Judah and acted unfaithfully against Yahveh. [§]
ki-hikniya Yahveh et-Yehudah ba'avor Achaz melekh-Yisrael ki hifri'a bi-Yehudah u-ma'ol ma'al ba-Yahveh.
This verse states that Yahveh subdued Judah because of Achaz, the king of Israel, for he trespassed against Judah and acted unfaithfully against Yahveh. 'Hikniya' means 'He subdued'. 'Ba'avor' means 'because of'. 'Hifri'a' means 'trespassed' or 'transgressed'. 'Ma'ol ma'al' is a doubled verb meaning to act unfaithfully or deal falsely.
[2CH.28.20] And Tiglath-Pileser, the king of Assyria, came against him, and he afflicted him, and did not strengthen him. [§]
va-yo-vo a-lav til-gat pil-ne-eser me-lech ash-shur va-yatzar lo ve-lo chaza-ko
This verse describes Tiglath-Pileser, the king of Assyria, coming against the king of Israel and afflicting him, making him unable to strengthen himself. 'Va-yo-vo' means 'and he came'. 'Tilgat' refers to the tribute or affliction brought by Tiglath-Pileser. 'Pilne'eser' is the name Tiglath-Pileser. 'Melech' means 'king'. 'Ashshur' is Assyria. 'Vayatzar' means 'and he afflicted'. 'Lo' refers to 'him'. 'Ve-lo' means 'and not'. 'Chaza-ko' means 'strengthened him'.
[2CH.28.21] Indeed, Ahaz apportioned the temple of Yahveh, and the palace of the king, and the possessions of the officials to the king of Assyria, and not for his own assistance. [§]
ki-chalak achaz et-beit Yahveh ve-et-beit ha-melech ve-ha-sarim va-yiten le-melech Ashur ve-lo le-ezrah lo.
This verse describes the actions of Ahaz, king of Judah. He 'divided' or 'distributed' portions of the house of Yahveh, the house of the king, and the officials to the king of Assyria, and not for help to himself.
[2CH.28.22] And in the time of his distress, he increasingly turned to Yahveh. He is the King, Ahaz. [§]
oo-v'et ha-tzer lo, va-yosef li-me'ol ba-Yahveh, hu ha-melech Achaz.
This verse describes a time of distress for King Ahaz, and that he increasingly relied on Yahveh. 'Tzer' signifies distress or difficulty. 'Me'ol' means transgression, but in this context, it seems to imply a turning *to* Yahveh *through* or *despite* his difficulties. It does not necessarily mean he was sinning, but rather appealing to Yahveh.
[2CH.28.23] And he sacrificed to the gods of Damascus, who were striking him, and he said, "Because the gods of the kings of Aram are helping them, I will sacrifice to them, and they will help me." And they became for him a way to cause him to stumble, and for all Israel. [§]
vayizbach le'elohei darmeshak hamachik bo vayo'amer ki elohei malchei Aram hem ma'zerim otam lahem azavech veya'zeruni vehem hayu lo lehachshilo ulechol yisrael.
This verse describes a king who offers sacrifice to the god of Damascus because he believes the gods of the kings of Aram have been helping them. He hopes they will also help him, but the text implies this is a mistake and will lead to his downfall and the downfall of all Israel.
[2CH.28.24] And Ahaz gathered the items of the house of the Gods, and he broke the items of the house of the Gods, and he closed the doors of the house of Yahveh, and he made for himself altars at every corner in Jerusalem. [§]
va-ye-esof achaz et-klei beit-ha-elohim va-ye-katetz et-klei beit-ha-elohim va-yisgor et-dal’tot beit-yaveh va-ya’as lo mizbechot be-chal-pinah bi-yerushalayim
This verse describes the actions of King Ahaz, who removes items from the temple and constructs altars throughout Jerusalem. 'Va-ye-esof' means 'and he gathered'. 'Klei' means 'vessels' or 'items'. 'Beit-ha-elohim' is 'the house of the Gods'. 'Va-ye-katetz' means 'and he cut off' or 'he broke'. 'Dal’tot' means 'doors'. 'Beit-yaveh' is 'the house of Yahveh'. 'Mizbechot' means 'altars'. 'Be-chal-pinah' means 'at every corner'. 'Bi-yerushalayim' means 'in Jerusalem'.
[2CH.28.25] And in every city and city of Judah, he made high places to offer incense to the Gods, other ones, and he angered Yahveh, the God of his ancestors. [§]
oo-veh-khol-eer va-eer lee-hoo-dah-ah ah-sah-sah bah-moh-t lee-kah-tehr leh-eh-loh-heem ah-kheh-reem va-yah-kah-ays eh-t-yeh-vah-veh eh-loh-hay ah-vo-tav.
This verse describes actions taken within the cities of Judah. It states that high places were made in every city for the purpose of offering incense to other gods. This action provoked the anger of Yahveh, the God of their ancestors.
[2CH.28.26] And the remainder of his words, and all of his ways, the first and the last, are written upon a book of the kings of Judah and Israel. [§]
ve-ye-ter de-va-rav oo-chal de-ra-chav ha-ri-sho-nim ve-ha-a-cha-ro-nim hee-nam ke-tu-vim al-se-fer mal-kei ye-hu-dah ve-yis-ra-el
This verse discusses where the remainder of the deeds and ways of certain kings are recorded. 'Ve-yeter' means 'and the remainder.' 'Devarav' refers to 'his words' or 'his deeds.' 'Chal drachav' means 'all his ways.' 'Ha-rishonim ve-ha-acharonim' means 'the first and the last' – referring to the beginning and end of their reigns. 'Ketuvim' means 'are written.' 'Sefer' means 'book.' 'Malkei' means 'kings of.' 'Yehudah ve-Yisrael' means 'Judah and Israel'.
[2CH.28.27] And Ahaz lay down with his ancestors, and they buried him in the city of Jerusalem, for they did not bring him to the tombs of the kings of Israel. And Hezekiah, his son, reigned in his place. [§]
va-yish-kab a-chaz im-a-vo-tav va-yik-be-ru-hu ba-ir bi-ru-sha-la-yim ki lo he-vi-u-hu le-kiv-rei mal-kei yis-ra-el va-yim-loch ye-chi-z-ki-ya-hu beno tach-ta-v.
This verse describes the death and burial of King Ahaz, and the ascension of his son, Hezekiah, to the throne. It states that Ahaz was laid to rest with his ancestors, buried in the city of Jerusalem. However, he was not buried in the tombs of the kings of Israel. Following his death, Hezekiah, his son, became king in his place.
2CH.29
[2CH.29.1] Hezekiah reigned, being twenty-five years old, and he reigned for twenty-nine years in Jerusalem. And the name of his mother was Aviyah, daughter of Zekharyahu. [§]
Yekhizqiyahu malakh ben-esrim ve-chamesh shanah ve-esrim va-tesha shanah malakh biYerushalayim ve-shem immo Aviyah bat-Zekharyahu.
This verse states the age and reign of Hezekiah, and also names his mother. 'Yekhizqiyahu' is a proper noun, a name. 'Malakh' means 'reigned'. 'Ben-esrim ve-chamesh shanah' means 'son of twenty and five years', which is equivalent to 'twenty-five years old'. 'Ve-esrim va-tesha shanah' means 'and twenty and nine years'. 'BiYerushalayim' means 'in Jerusalem'. 'Ve-shem immo' means 'and the name of his mother'. 'Aviyah' is a proper noun, a name. 'Bat-Zekharyahu' means 'daughter of Zekharyahu'.
[2CH.29.2] And he did the right thing in the eyes of Yahveh, as all that his father David did. [§]
va-ya-as ha-ya-shar be-ei-nei ye-ho-vah ke-chol a-sher-a-sah da-vid a-vee-oo.
This verse describes someone doing what is right in the eyes of Yahveh, just as his father David did. Let's break down the components: 'va-ya-as' means 'and he did'; 'ha-ya-shar' means 'the right thing'; 'be-ei-nei' means 'in the eyes of'; 'ye-ho-vah' is Yahveh; 'ke-chol' means 'as all that'; 'a-sher-a-sah' means 'that he did'; 'da-vid' is David; 'a-vee-oo' means 'his father'.
[2CH.29.3] He, in the first year of his reign, in the first month, opened the doors of the house of Yahveh and he strengthened them. [§]
hu bashana harishona lemalkho bachodesh harishon pata'ch et-daltot beit-Yahveh vaychazkem.
This verse describes an action taken by a king in his first year of rule, in the first month. He opened the doors of the temple of Yahveh and strengthened them. 'hu' means 'he'. 'bashana' means 'in the year'. 'harishona' means 'the first'. 'lemalkho' means 'to his reign'. 'bachodesh' means 'in the month'. 'pata'ch' means 'he opened'. 'et-daltot' means 'the doors'. 'beit-Yahveh' means 'the house of Yahveh'. 'vaychazkem' means 'and he strengthened them'.
[2CH.29.4] And he brought the priests and the Levites, and assembled them to the courtyard of the east. [§]
va-ya-ve-et et-ha-ko-hen-im ve-et-ha-le-vi-im va-ya-as-fem li-rechov ha-miz-rach.
This verse describes someone bringing the priests and Levites and assembling them in the east courtyard. 'Va' means 'and'. 'Yave' (implied from the verb form) means 'brought'. 'Et' is a direct object marker. 'Ha-kohenim' means 'the priests'. 'Ve' means 'and'. 'Ha-leviyim' means 'the Levites'. 'Va-ya-asfem' means 'and assembled them'. 'Li-rechov' means 'to the courtyard'. 'Ha-mizrach' means 'the east'.
[2CH.29.5] And he said to them, "Hear me, Levites. Now, purify yourselves and purify the house of Yahveh, the God of your fathers, and take out the unclean thing from the holy place." [§]
va-yo-mer la-hem shma-uni ha-levi-im a-ta-hu hit-kad-shoo u-kad-shoo et-beit Yahveh Elohei avoteichem ve-ho-tzee-oo et-han-nid-dah min-ha-kodeesh.
This verse is spoken by a Levite to other Levites, instructing them to purify themselves and the Temple. 'Va-yo-mer' means 'and he said.' 'La-hem' means 'to them.' 'Shma-uni' is 'hear me.' 'Ha-levi-im' means 'the Levites.' 'A-ta-hu' means 'now.' 'Hit-kad-shoo' means 'purify yourselves.' 'U-kad-shoo' means 'and purify.' 'Et-beit' means 'the house of.' 'Yahveh' is the proper name of God. 'Elohei' means 'God of.' 'Avoteichem' means 'your fathers.' 'Ve-ho-tzee-oo' means 'and take out.' 'Et-han-nid-dah' means 'the unclean thing.' 'Min-ha-kodeesh' means 'from the holy place.'
[2CH.29.6] For our ancestors acted treacherously, and they did evil in the eyes of Yahveh, our God, and they abandoned Him. And they turned their faces from the dwelling of Yahveh, and they gave a stubborn neck. [§]
kee-mah-ah-loo ah-vo-tay-nu ve-ah-soo ha-rah beh-ay-nay Yahveh-Elohay-nu va-yah-az-vu-hu va-yah-seh-voo peh-nay-hem mee-mish-khan Yahveh va-yeet-nu o-ref.
This verse discusses the actions of ancestors who turned away from Yahveh, the God of their ancestors. 'Mah-ah-loo' means 'transgressed' or 'acted treacherously'. 'Avotaynu' refers to 'our fathers' or 'our ancestors'. 'Va-yah-az-vu-hu' means 'and they abandoned Him'. 'Va-yah-seh-voo' means 'and they turned'. 'Mish-khan' refers to 'dwelling' or 'tabernacle'. 'Veet-nu o-ref' means 'they gave a stubborn neck' or 'they turned their backs'.
[2CH.29.7] Also, they closed the doors of the hall and extinguished the lights, and they did not burn incense, and they did not bring up a burnt offering in the holy place to the Gods of Israel. [§]
Gam sagru dalatot ha'ulam vaye kabu et hannerot u ketoret lo hiktiru ve ola lo he'elu bakodesh le Elohei Yisrael.
This verse describes actions taken within the temple. "Gam" means 'also'. "Sagru" means 'they closed'. "Dalatot" means 'doors'. "Ha'ulam" means 'the hall'. "Vaye kabu" means 'and they extinguished'. "Et hannerot" means 'the lights'. "U ketoret" means 'and incense'. "Lo hiktiru" means 'they did not burn'. "Ve ola" means 'and a burnt offering'. "Lo he'elu" means 'they did not bring up'. "Bakodesh" means 'in the holy place'. "Le Elohei Yisrael" means 'to the Gods of Israel'.
[2CH.29.8] And there was the wrath of Yahveh upon Judah and Jerusalem, and He gave them to terror, to desolation, and to a whistling sound, as you see with your eyes. [§]
va-yhi ketsef Yahveh al-Yehudah vi-Yerushalayim va-yitnem lemiz-eah le-shamah u-lishreka ka-asher atem roim be-eineichem.
This verse describes Yahveh’s anger towards Judah and Jerusalem, and the resulting state of devastation and desolation they have become. "Ketsef" means wrath or anger. "Miz-eah" is a state of terror or alarm. "Shamah" means desolation or ruin. "Shreka" means a whistling sound, implying ruin and emptiness. The phrase "ka-asher atem roim be-eineichem" means “as you see with your eyes” - a direct observation of the current condition.
[2CH.29.9] And behold, our fathers fell by the sword, and our sons and our daughters and our wives are in captivity because of this. [§]
vehineh naf’lu avoteinu bekharev ubaneinu uvenoteinu venasheinu bash’vi al-zot
This verse describes a situation of great suffering and loss. 'vehineh' means 'and behold'. 'naf’lu' means 'fell'. 'avoteinu' means 'our fathers'. 'bekharev' means 'by sword'. 'ubaneinu' means 'and our sons'. 'uvenoteinu' means 'and our daughters'. 'venasheinu' means 'and our wives'. 'bash’vi' means 'in captivity'. 'al-zot' means 'because of this'. The verse speaks of fathers falling by the sword and children, daughters, and wives being taken captive.
[2CH.29.10] Now, with my heart I will make a covenant with Yahveh, the God of Israel, and may He return from me the burning of His anger. [§]
atah im-levavi likrot brit le-Yahveh Elohei Yisrael ve-yashov mi-menu charon apo.
This verse describes a desire to make a covenant with Yahveh, the God of Israel, and a hope that His anger will subside. "atah" means now. "im-levavi" means with my heart. "likrot" means to cut/make. "brit" means covenant. "le-Yahveh" means to Yahveh. "Elohei" means God of. "Yisrael" is Israel. "ve-yashov" means and He will return. "mi-menu" means from Him. "charon apo" means the burning of anger.
[2CH.29.11] Sons, do not be deceived now, for Yahveh has chosen you to stand before Him, to serve Him, and to be servants to Him, and offerers. [§]
ba-nee a-tah-h ah-loh-tih-shah-loo ki-vach-kem bah-char Yahveh la-ah-mod le-fah-nav le-sar-toh ve-li-hee-yot lo mesh-ah-ree-teem oo-mak-tee-reem.
This verse addresses sons, instructing them not to be deceived. The reason given is that Yahveh has chosen them to stand before Him, to serve Him, and to be servants and offerers to Him.
[2CH.29.12] And the Levites, Mahath son of Amasai and Joel son of Azaryahu, arose from the descendants of the Kehati. And Kish son of Abdi and Azaryahu son of Yehalel-el arose from the descendants of the Merari. And Yoach son of Zimmah and Eden son of Yoach arose from the Gershuni. [§]
Va-ya-koom-oo ha-lev-eem ma-chat ben-a-ma-sai ve-yo-el ben-a-za-ryah-hoo min-ben-ei ha-ke-ha-tee u-min-ben-ei me-ra-ree keesh ben-av-dee va-a-za-ryah-hoo ben-yeh-a-lel-el u-min-ha-ger-shoo-nee yo-ach ben-zee-mah ve-eh-den ben-yo-ach.
This verse describes Levites rising or standing. The names are listed with patronyms (son of). The text specifies from which Levite divisions they originate: the Kehati, Merari, and Gershuni. The names given are those of individuals who are identified as Levites. The phrase “ben” means “son of” and is a common way to denote lineage.
[2CH.29.13] And from the descendants of Elitzapan are Shimri and Yio'el, and from the descendants of Asaph are Zicharyahu and Matanya'hu. [§]
u-min-benei elitzapan shimri viyio'el u-min-benei asaf zicharyahu umatanya'hu
This verse lists descendants from two families: Elitzapan and Asaph. "Benei" means "sons of" or "descendants of". The names are simply listed as part of a genealogy.
[2CH.29.14] And from the sons of Heman, Yehuael and Shimei. The eighth, sons of Yedutun, Shmaeyah and Uzziel. [§]
oo-min-ben-nei hey-man yeh-hoo-el ve-shim-ay soo-min-ben-nei yed-doo-toon shma-ay-ah ve-oo-zee-el
This verse lists descendants. 'Min' means 'from'. 'Benei' means 'sons of'. 'Heyman' is a proper name. 'Yehuael' and 'Shimei' are proper names. 'Sumen' likely means 'the eighth'. 'Benei' again means 'sons of'. 'Yedutun' is a proper name. 'Shmaeyah' and 'Uzziel' are proper names.
[2CH.29.15] And they gathered their brothers, and they sanctified themselves, and they came as the command of the king, in the words of Yahveh, to purify the house of Yahveh. [§]
vayyasfu et acheyhem vayitkadshu vayavo kemitzvat hammelech bedivrei Yahveh letahar beit Yahveh.
This verse describes the priests gathering their brothers and sanctifying themselves, then entering the house of Yahveh according to the king's command, in the words of Yahveh, to purify it. Each word is translated as directly as possible to retain the literal meaning. ‘Vayyasfu’ means ‘and they gathered’. ‘Et acheyhem’ means ‘their brothers’. ‘Vayitkadshu’ means ‘and they sanctified themselves’. ‘Vayavo’ means ‘and they came/entered’. ‘Kemitzvat hammelech’ means ‘according to the command of the king’. ‘Bedivrei Yahveh’ means ‘in the words of Yahveh’. ‘Letahar’ means ‘to purify’. ‘Beit Yahveh’ means ‘house of Yahveh’.
[2CH.29.16] The priests came inside the house of Yahveh to purify it, and they carried out all the impurity that they found in the sanctuary of Yahveh to the courtyard of the house of Yahveh. Then the Levites received it to carry it out to the Kidron Valley, outside. [§]
Va-yavo'u ha-kohenim lif'nimah beit-Yahveh lit-taher, va-yotzi'u et kol-ha-tum'ah asher matz'u be-heikhal Yahveh lachatzar beit Yahveh, va-yeqablu ha-leviyim le-hotzi le-nachal-qidron chutzah.
This verse describes the purification of the temple. The priests entered the inner part of the house of Yahveh to purify it. They carried out all the impurity they found in the sanctuary of Yahveh to the courtyard of the house of Yahveh. Then the Levites received it to carry it out to the Kidron Valley, outside.
[2CH.29.17] And they completed it on the first day of the first month to purify it, and on the eighth day of the month, they came to the hall of Yahveh, and they purified the house of Yahveh for eight days, and on the sixteenth day of the first month, they finished it. [§]
Va-ya-che-lu be-e-chad la-chodesh ha-ri-shon le-ka-desh, u-v-yom sh-mo-nah la-chodesh bau le-u-lam Yahveh, va-ye-kad-shu et-beit-Yahveh le-ya-mim sh-mo-nah, u-v-yom shi-sha-sar la-chodesh ha-ri-shon ki-lu.
This verse describes the completion of the purification and dedication of the Temple. It details the timing of the process, starting on the first day of the first month and concluding on the sixteenth day of the first month, with eight days dedicated to purification. The Temple is specifically referred to as 'the house of Yahveh'.
[2CH.29.18] They came inside to King Hezekiah and said, "We have purified everything in the house of Yahveh, the altar of burnt offering and all its utensils, and the table of presentation and all its utensils." [§]
vayavo'u p'nimah el-chizkiyah hu-melech vayomru tiharnu et-kol-beit YHVH et-mizbeach ha'olah ve'et-kol-kelav ve'et-shulchan ha'ma'arechet ve'et-kol-kelav.
This verse describes officials entering the presence of King Hezekiah and reporting that they have purified everything within the house of Yahveh. Specifically, they mention purifying the altar of burnt offering and all its utensils, as well as the table of presentation and all its utensils.
[2CH.29.19] And all the vessels that King Ahaz had neglected during his reign in his trespass, they prepared and they sanctified, and they are before the altar of Yahveh. [§]
ve’et kol-hakeilim asher hiznihah hammelech Achaz bemalchuto bima’alo hechanu vehikdashnu vehinam lifnei mizbeach Yahveh.
This verse details the preparation and consecration of vessels that King Ahaz had previously neglected during his reign. The vessels were made ready and sanctified and then placed before the altar of Yahveh. 'Ve’et' means 'and'. 'Kol' means 'all'. 'Hakeilim' means 'the vessels'. 'Asher' means 'that'. 'Hiznihah' means 'he neglected'. 'Hammelech' means 'the king'. 'Achaz' is a proper name, 'Ahaz'. 'Bemalchuto' means 'in his reign'. 'Bima’alo' means 'in his trespass'. 'Hechanu' means 'they prepared'. 'Vehikdashnu' means 'and they sanctified'. 'Vehinam' means 'and they are'. 'Lifnei' means 'before'. 'Mizbeach' means 'the altar'. 'Yahveh' is the name of God.
[2CH.29.20] And Hezekiah the king rose early and gathered the leaders of the city, and he went up to the house of Yahveh. [§]
Va-yashkem Yechizqiyahu ha-melech va-ye'esof et sarei ha-ir va-ya'al beit Yahveh.
This verse describes King Hezekiah rising early and gathering the leaders of the city, then going up to the house of Yahveh. 'Va-yashkem' means 'and he rose early'. 'Yechizqiyahu' is the king's name, Hezekiah. 'Ha-melech' means 'the king'. 'Va-ye'esof' means 'and he gathered'. 'Et' is a grammatical particle indicating a direct object. 'Sarei' means 'leaders of'. 'Ha-ir' means 'the city'. 'Va-ya'al' means 'and he went up'. 'Beit' means 'house of'. 'Yahveh' is the proper name of God.
[2CH.29.21] And they brought seven bulls, seven rams, seven lambs, and seven male goats as a sin offering for the kingdom, for the temple, and for Judah. And they said to the sons of Aaron, the priests, to offer them on the altar of Yahveh. [§]
vayaviu parim shiv'ah ve'eilim shiv'ah uchevasim shiv'ah utzfir'ei izzim shiv'ah lechatat al-hamamlachah ve'al-hamikdash ve'al-Yehudah vayomer livnei Aharon hakohenim leha'alot al-mizbeach Yahveh.
This verse describes a sin offering brought on behalf of the kingdom, the temple, and the people of Judah. Seven bulls, seven rams, seven lambs, and seven male goats were offered as a sacrifice. The priests, the sons of Aaron, were instructed to offer these animals on the altar of Yahveh.
[2CH.29.22] And they slaughtered the oxen, and the priests received the blood and threw it upon the altar, and they slaughtered the rams and threw the blood upon the altar, and they slaughtered the lambs and threw the blood upon the altar. [§]
Va-yish-chah-too ha-bah-kar, va-ye-kab-lu ha-koh-nay-neem et-ha-dam, va-yiz-reh-koo ha-miz-bay-chah, va-yish-chah-too ha-ay-leem, va-yiz-reh-koo ha-dam ha-miz-bay-chah, va-yish-chah-too ha-keh-bah-seem, va-yiz-reh-koo ha-dam ha-miz-bay-chah.
This verse describes a series of sacrifices. 'Bah-kar' means oxen, 'koh-nay-neem' means priests, 'dam' means blood, 'miz-bay-chah' means altar, 'ay-leem' means rams, and 'keh-bah-seem' means lambs. The verb 'yish-chah-too' means 'they slaughtered' and 'yiz-reh-koo' means 'they threw'. The structure consistently describes the slaughtering of an animal and the throwing of its blood onto the altar.
[2CH.29.23] And they brought the goats of the sin offering before the king and the assembly, and they placed their hands upon them. [§]
vayagishu et-se'irei ha-hatat lifnei ha-melech ve-ha-kahal vayis'mechu yadeihem aleihem.
This verse describes the presentation of goats for a sin offering before the king and the assembly, and the placing of hands upon them. "Vayagishu" means "and they brought". "Et-se'irei ha-hatat" means "the goats of the sin offering". "Lifnei ha-melech" means "before the king". "Ve-ha-kahal" means "and the assembly". "Vayis'mechu" means "and they placed". "Yadeihem" means "their hands". "Aleihem" means "upon them".
[2CH.29.24] And the priests slaughtered them, and they sprinkled their blood on the altar to atone for all of Israel, for the king had said to all of Israel regarding the burnt offering and the sin offering. [§]
Va-yish-chah-toom ham-koh-nay-nim va-ye-chat-too et-da-mam ham-miz-bay-chah le-chah-per al-kol-yis-ra-eil ki le-kol-yis-ra-eil a-mar ha-me-lech ha-o-lah ve-ha-chat-taht.
This verse describes priests slaughtering sacrifices and sprinkling their blood on the altar to atone for all of Israel, as the king had commanded for the whole nation, regarding the burnt offering and the sin offering.
[2CH.29.25] And he stationed the Levites in the house of Yahveh with cymbals, with harps and with lyres, according to the command of David and Gad the seer of the king and Nathan the prophet, for the command was with Yahveh, with his prophets. [§]
Va-ya-ah-med et-ha-lev-i-im beit Yahveh bim-tsi-lta-yim bi-ne-va-lim u-ve-ki-no-rot be-mitz-vat Da-vid ve-Gad kho-zeh-ha-me-lech ve-Na-tan ha-na-vi ki be-yad-Yahveh ha-mitz-vah be-yad ne-vi-av.
This verse describes the placement of the Levites in the house of Yahveh, assigned to musical duties with instruments. It states this assignment was done under the instruction of David, Gad the seer of the king, and Nathan the prophet, and it emphasizes that the instruction came from Yahveh through his prophets.
[2CH.29.26] And the Levites stood with the instruments of David, and the priests with the trumpets. [§]
Va-ya-am-du ha-le-vee-eem bi-khlei da-veed ve-ha-ko-ha-neem ba-kha-tzotz-rot.
This verse describes the Levites and the priests preparing for a religious service. 'Va-ya-am-du' means 'and they stood'. 'Ha-le-vee-eem' refers to 'the Levites'. 'Bi-khlei da-veed' means 'with the instruments of David'. 'Ve-ha-ko-ha-neem' means 'and the priests'. 'Ba-kha-tzotz-rot' means 'with the trumpets'.
[2CH.29.27] And Hezekiah said to bring up the burnt offering to the altar. And at the time the burnt offering began, so began the song to Yahveh and the trumpets, by the hand of the instruments of David, king of Israel. [§]
Va-yo-mer Chiz-ki-ya-hu le-ha-a-lot ha-o-lah le-ham-iz-be-ach u-ve-et he-chel ha-o-lah he-chel shir-Yahveh ve-ha-cha-tzotz-rot ve-al-yedei klei David melech-Yisrael.
This verse describes Hezekiah ordering the burnt offering to be brought to the altar and then the beginning of the song to Yahveh and the trumpets, performed with the instruments of David, king of Israel. It details a coordinated religious ritual.
[2CH.29.28] And all the assembly was bowing down, and the singers were singing, and the trumpets were sounding, all until the completion of the offering. [§]
vekhol-hahakahal mishtachavim vehashir meshoreer vehachatzotzrot machatzetzrim hakol ad likhlot haolah
This verse describes a scene of communal worship. "vekhol-hahakahal" means "and all the assembly." "mishtachavim" is a verb meaning "bowing down." "vehashir meshoreer" means "and the singers sing." "vehachatzotzrot machatzetzrim" means "and the trumpets sound." "hakol ad likhlot haolah" means "all until the completion of the offering."
[2CH.29.29] And when the ascent was completed, the king and all those found with him bowed down. [§]
oo-kheh-loht le-ha-ah-loht khar-ay-voo ha-meh-lekh ve-khol-ha-neem-tse-eem ee-toh va-yish-ta-khah-voo
This verse describes the completion of an offering or ascent, after which the king and all those with him bowed down. "ookheloht" means 'when finished'. "leha'alot" means 'to ascend' or 'to offer'. "khar'evu" means 'they bowed'. "ha-melekh" means 'the king'. "kol ha-neemts'eem ee-toh" means 'all those found with him'. "va-yish-ta-khah-voo" means 'and they bowed down'.
[2CH.29.30] And Hezekiah the king and the officials said to the Levites to praise Yahveh with the words of David and Asaph the seer. And they praised until joy was present, and they bowed down and worshipped. [§]
Va-yomer Yechizkiyah ha-melech ve-ha-sarim la-leviyim le-halleil la-Yahveh be-divrei David ve-Asaf ha-chozeh va-yehalleilu ad-lesimchah va-yikdu va-yishtachavu.
This verse describes King Hezekiah and his officials instructing the Levites to praise Yahveh using the words of David and Asaph the seer. The Levites then praised Yahveh until great joy was present, and they bowed down and worshipped.
[2CH.29.31] And Hezekiah responded and said, "Now you have filled your hand to Yahveh, gather and bring sacrifices and thank offerings to the house of Yahveh." And the congregation brought sacrifices and thank offerings, and everyone generous of heart brought burnt offerings. [§]
Va-yaan Yechezqiyahu va-yomer ata-tah mil-atem yed-chem la-Yahveh goshu ve-havi-u zevachim ve-todot le-beit Yahveh va-yavi-u ha-kahal zevachim ve-todot ve-kol-nediv lev olot.
This verse describes Hezekiah responding to a situation and calling on the people to bring sacrifices and offerings to the house of Yahveh. 'Va-yaan' means 'and Hezekiah answered'. 'Ata-tah' means 'now'. 'Mil-atem yed-chem' means 'you have filled your hand'. 'La-Yahveh' means 'to Yahveh'. 'Goshu' means 'gather'. 'Zevachim' are sacrifices. 'Todot' are thank offerings. 'Le-beit Yahveh' means 'to the house of Yahveh'. 'Ha-kahal' means 'the assembly' or 'the congregation'. 'Nediv lev' means 'generous of heart', and 'olot' are burnt offerings.
[2CH.29.32] And the number of the ascent offerings that the congregation brought was: seventy cattle, one hundred rams, two hundred lambs, for a burnt offering to Yahveh, all these. [§]
va-yhi mis-par ha-olah asher he-viu ha-kahal bakar shiv'im eil-im me'ah kevasim ma'ataim le-olah la-Yahveh kol-eleh.
This verse details the number of ascent offerings brought by the congregation. 'Bakar' refers to cattle, 'eilim' refers to rams, and 'kevasim' refers to lambs. The offerings are specifically 'le-olah', meaning for a burnt offering, 'la-Yahveh', meaning to Yahveh.
[2CH.29.33] And the sacred cattle were six hundred, and the sheep three thousand. [§]
ve-ha-qodashim ba-qar shesh me'ot ve-tson shloshet alafim.
This verse lists the sacred animals dedicated to Yahveh. 'Qodashim' refers to sacred or dedicated things, specifically animals in this context. 'Ba-qar' means cattle. 'Shesh me'ot' means six hundred. 'Ve-tson' means and sheep. 'Shloshet alafim' means three thousand.
[2CH.29.34] Only the priests were few, and they could not strip all the burnt offerings. So their brothers, the Levites, strengthened them until the completion of the work, and until the priests were consecrated. For the Levites were upright of heart regarding consecration from the priests. [§]
rak hakohenim hayu limeat velo yachlu lehafshit et kol haolot vayechazkem acheyhem haleviyim ad kelot hamelacha vead yitkaddshu hakohenim ki haleviyim yishrei levav lehitkaddesh mehakohanim.
This verse describes a situation where the priests were too few to manage all the offerings. Their Levite brothers strengthened them until the work was finished and the priests were consecrated. The Levites were described as having upright hearts in relation to consecration from the priests.
[2CH.29.35] And also a burnt offering in abundance, with the fats of the peace offerings and with the drink offerings for the burnt offering, and it constituted the service of the house of Yahveh. [§]
ve-gam-o-lah la-rov be-hel-vey ha-shla-meem u-van-nesa-cheem la-o-lah va-tee-kon avo-dat beet-Yahveh.
This verse describes sacrifices being offered to Yahveh. ‘Olah’ refers to a burnt offering, ‘shlamim’ refers to peace offerings, and ‘nesachim’ refers to drink offerings. The verse states that these offerings were offered in abundance and constituted the work/service of the house of Yahveh.
[2CH.29.36] And Hezekiah and all the people rejoiced over the preparation the Gods made for the people, because the matter happened suddenly. [§]
vayis'mach yechiz'kiyahu v'chol-ha'am al hahechin haElohim la'am ki b'fit'om hayah ha'davar.
This verse describes the rejoicing of Hezekiah and all the people because of the preparation the Gods made for the people, as the matter came about suddenly. The words break down as follows: 'vayis'mach' means 'and rejoiced', 'yechiz'kiyahu' is the name Hezekiah, 'v'chol-ha'am' means 'and all the people', 'al hahechin' means 'over the preparation', 'haElohim' means 'the Gods', 'la'am' means 'for the people', 'ki' means 'because', 'b'fit'om' means 'suddenly', 'hayah' means 'was/happened', and 'ha'davar' means 'the matter/thing'.
2CH.30
[2CH.30.1] And Hezekiah sent messengers to all Israel and Judah, and he also wrote letters to Ephraim and Manasseh, to come to the house of Yahveh in Jerusalem, to do Passover to Yahveh, the God of Israel. [§]
vayishlach yechizkiyah hu al kol yisrael vihudah vegam igrot katav al efraim umanasseh lavo lebeit-yahveh birushalayim la'asot pesach layahveh elohei yisrael.
This verse describes King Hezekiah sending messengers and letters throughout Israel and Judah, and specifically to the tribes of Ephraim and Manasseh, inviting them to come to the Temple in Jerusalem to celebrate the Passover to Yahveh, the God of Israel.
[2CH.30.2] And the king consulted with his officials and all the assembly in Jerusalem to observe the Passover in the second month. [§]
vayyoatz hammelech vesarav vechol-hakahal biyrushalayim laasot hapesach bachodesh hasheni
This verse describes a council being held by the king, his officials, and all the assembly in Jerusalem to observe the Passover in the second month. 'Vayyoatz' means 'and he consulted'. 'Hammelech' is 'the king'. 'Vesarav' is 'and his officials'. 'Vechol-hakahal' means 'and all the assembly'. 'Biyrushalayim' is 'in Jerusalem'. 'Laasot' means 'to do' or 'to make'. 'Hapesach' is 'the Passover'. 'Bachodesh hasheni' is 'in the second month'.
[2CH.30.3] For they were unable to perform it at that time, for the priests had not consecrated themselves fully, and the people had not assembled to Jerusalem. [§]
ki lo yachlu la'asoto ba'et hahi, ki hakohanim lo hitkadshu lemadai, veha'am lo ne'esfu liYerushalayim.
This verse explains why a certain action could not be completed. It states that the priests had not consecrated themselves sufficiently, and the people had not assembled in Jerusalem.
[2CH.30.4] And the thing was right in the eyes of the king and in the eyes of all the assembly. [§]
Va-yee-shar ha-da-var be-ay-nei ha-me-lech u-ve-ay-nei kol-ha-kah-al.
This verse describes something being 'right' or 'pleasing' in the eyes of the king and all the assembly. 'Va-yee-shar' means 'and it was right/pleasing'. 'Ha-da-var' means 'the thing/matter/word'. 'Be-ay-nei' means 'in the eyes of'. 'Ha-me-lech' means 'the king'. 'U-ve-ay-nei' means 'and in the eyes of'. 'Kol-ha-kah-al' means 'all the assembly'.
[2CH.30.5] And they established a matter to cause a voice to go out throughout all Israel, from Beersheba and up to Dan, to come to do Passover to Yahveh, the Gods of Israel, in Jerusalem, because not in large numbers had they done it as it is written. [§]
vay-ah-mee-doo dah-var le-hah-ah-veer kol be-khal-yis-rah-el mi-be-er-sheh-vah ve-ad-dan la-vo le-ah-sot peh-sach la-yah-veh eh-loh-hay yis-rah-el bi-yer-oo-shah-leem kee lo la-rov ah-soo ka-kah-toov.
This verse describes a decision to announce throughout all of Israel, from Beersheba to Dan, that people should come to Jerusalem to celebrate the Passover to Yahveh, the Gods of Israel. It also states that they had not previously observed the Passover according to what was written.
[2CH.30.6] The runners carried the letters from the hand of the king and his officials throughout all Israel and Judah, according to the command of the king, saying: "People of Israel, return to Yahveh, the God of Abraham, Isaac, and Israel, and he will return to the remnant that remains to you from the hand of the kings of Assyria." [§]
vayelchu haratzim ba'igrot miyad hammelech v'sarav bekhal-yisrael vihudah ukhmitzvat hammelech le'emor benei yisrael shuvu el-yahveh elohei avraham yitzchak v'yisrael v'yashov el-hapleita hannish'eret lakhem mikkaf malkhei ashur.
This verse describes messengers carrying letters from the king and his officials throughout Israel and Judah, carrying a command to return to Yahveh, the God of Abraham, Isaac, and Israel, and to return to the remnant who had been spared by the kings of Assyria. 'Haratzim' refers to runners or messengers. 'Igrot' refers to letters. 'Hammelech' means 'the king'. 'Sarav' means 'his officials'. 'B'chal' means 'in all'. 'Lakhem' means 'to you'. 'Mikkaf' means 'from the hand of'.
[2CH.30.7] And do not be like your fathers and like your brothers, who transgressed against Yahveh, the Gods of their fathers, and He gave them to desolation, as you see. [§]
veh-al-tee-hyoo kah-ah-vo-tay-chem veh-kah-ah-hay-chem ah-sher mah-ah-loo bah-yah-veh eh-loh-hay ah-vo-tay-hem vah-yeet-nen-nem leh-shah-mah kah-ah-sher aht-tem ro-eem.
This verse is a warning against repeating the sins of previous generations. It references a past failure to properly acknowledge and follow the divine being, Yahveh, and the consequences that followed - destruction and desolation. 'Avoteychem' means 'your fathers' and 'acheichem' means 'your brothers'. 'Ma'alu' means 'they transgressed'. 'Leshamma' means 'to desolation'.
[2CH.30.8] Now do not stiffen your necks like your fathers did. Give hand to Yahveh and come to His sanctuary that He has sanctified forever, and serve Yahveh, your Gods, and He will return the fierceness of His anger from you. [§]
atah al-takshu urfchem ka'avoteichem tenu-yad leYahveh uvo'u lemikdasho asher hikdish le'olam ve'ivdu et-Yahveh eloheichem veyashov michem charon apo.
This verse is a call to repentance and worship. "atah" means now. "al-takshu" is a negative command meaning "do not stiffen". "urfchem" means "your necks". "ka'avoteichem" means "like your fathers". "tenu-yad" means "give hand" - an idiom for submission or acceptance. "leYahveh" means "to Yahveh". "uvo'u" means "and come". "lemikdasho" means "to His sanctuary". "asher hikdish" means "that He has sanctified". "le'olam" means "forever". "ve'ivdu" means "and serve". "et-Yahveh" means "Yahveh". "eloheichem" means "your Gods". "veyashov" means "and He will return". "michem" means "from you". "charon apo" means "the fierceness of His anger".
[2CH.30.9] For when you return to Yahveh, your brothers and your children will find mercy before those who held you captive, and to return to this land. For Yahveh, your Gods, is gracious and compassionate, and will not hide his face from you if you return to him. [§]
ki veshevchem al-Yahveh acheichem ubneichem lerachamim lifnei shoveyhem velashuv la'aretz hazot ki-channun verachum Yahveh Eloheichem velo yasir panim michem im tashuvu elav.
This verse speaks of returning to Yahveh, and receiving mercy from those who held them captive. It emphasizes Yahveh's compassion and willingness to forgive if they return to him. The word 'Yahveh' appears multiple times, and 'Eloheichem' means 'your Gods'.
[2CH.30.10] And the messengers were passing from city to city in the land of Ephraim and Manasseh and up to Zebulon, and they were making fun of them and ridiculing them. [§]
vayhiu haratzim ovrim me'ir le'ir be'eretz-efrayim u'menashe ve'ad-zbulon vayhiu maschiqim aleihem umal'egim bam.
This verse describes messengers traveling through the land, specifically Ephraim, Manasseh, and Zebulon. People mocked and ridiculed them as they passed.
[2CH.30.11] But men from Asher and from Manasseh and from Zebulun submitted, and they came to Jerusalem. [§]
ʼak-ʼă-nā-šîm mē-’ā-šēr ū-mə-naš-šeh ū-miz-zə-vū-lūn nik-nə-ʼū vay-ā-vō-’ū liy-rū-šā-lā-’im.
This verse describes men from the tribes of Asher, Manasseh, and Zebulun who submitted and came to Jerusalem. The word 'ʼak' signifies 'but' or 'however'. 'ʼă-nā-šîm' means 'men'. 'mē' indicates 'from'. 'nik-nə-ʼū' represents a submission or yielding. 'vay-ā-vō-’ū' means 'and they came'. 'liy-rū-šā-lā-’im' means 'to Jerusalem'.
[2CH.30.12] Also, in Judah was the hand of the Gods to give to them one heart to do the commands of the king and the officials concerning Yahveh. [§]
Gam bi-ye-hu-da hay-ta yad ha-elohim la-tet la-hem lev echad la-a-sot mitz-vat ha-me-lech ve-ha-sa-rim bi-de-var Yahveh.
This verse describes God’s influence in Judah, granting them a unified heart to obey the king and his officials, acting in accordance with the will of Yahveh. ‘Gam’ means ‘also’. ‘Bi-ye-hu-da’ means ‘in Judah’. ‘Hay-ta’ means ‘was’. ‘Yad’ means ‘hand’ (often used metaphorically for power or influence). ‘Ha-elohim’ means ‘the Gods’. ‘La-tet’ means ‘to give’. ‘La-hem’ means ‘to them’. ‘Lev echad’ means ‘one heart’ (unity of purpose). ‘La-a-sot’ means ‘to do’. ‘Mitzvat’ means ‘commandments’ or ‘commands’. ‘Ha-me-lech’ means ‘the king’. ‘Ve-ha-sa-rim’ means ‘and the officials’. ‘Bi-de-var’ means ‘in the matter of’ or ‘concerning’. ‘Yahveh’ is the proper name of God.
[2CH.30.13] And the people assembled in Jerusalem, many to make the festival of unleavened bread in the second month. A very large assembly they were. [§]
vayesfu Yerushalayim am-rab la'asot et-chag hamatzot bachodesh hasheni kahal larov meod.
This verse describes a large gathering of people in Jerusalem to celebrate the festival of unleavened bread in the second month. 'Vayesfu' indicates they assembled. 'Yerushalayim' is Jerusalem. 'Am-rab' means 'many people.' 'La'asot' means 'to do' or 'to make.' 'Chag hamatzot' is the festival of unleavened bread. 'Bachodesh hasheni' means 'in the second month.' 'Kahal larov meod' describes a very large assembly.
[2CH.30.14] And they arose and removed the altars that were in Jerusalem, and all the incense burners they removed and cast to the valley of Kidron. [§]
Va-ya-koo-moo va-ya-see-roo et-ha-miz-be-chot asher bi-roo-sha-lay-im ve-et kol-ha-mekat-te-rot he-see-roo va-ya-shlee-choo le-na-chal kid-ron.
This verse describes the removal of altars and incense burners from Jerusalem and their disposal in the Kidron Valley. 'Va-ya-koo-moo' means 'and they arose'. 'Va-ya-see-roo' means 'and they removed'. 'Et-ha-miz-be-chot' means 'the altars'. 'Asher bi-roo-sha-lay-im' means 'that were in Jerusalem'. 'Ve-et kol-ha-mekat-te-rot' means 'and all the incense burners'. 'He-see-roo' means 'they removed'. 'Va-ya-shlee-choo' means 'and they cast'. 'Le-na-chal kid-ron' means 'to the valley of Kidron'.
[2CH.30.15] And they slaughtered the Passover on the fourteenth of the second month, and the priests and the Levites felt remorse and sanctified themselves, and they brought burnt offerings to the house of Yahveh. [§]
vayish'chatu hapesach b'arba'ah asar lachodesh hasheni v'hakohenim v'halevimim nich'lmu vayit'kaddshu vayama'vi'u olot beit Yahveh.
This verse describes the slaughtering of the Passover sacrifice on the fourteenth day of the second month, and the purification and offering of burnt offerings by the priests and Levites. 'Vayish'chatu' means 'and they slaughtered'. 'Hapesach' is 'the Passover'. 'B'arba'ah asar' is 'on the fourteenth'. 'Lachodesh' is 'of the month'. 'Hasheni' is 'the second'. 'V'hakohenim' is 'and the priests'. 'V'halevimim' is 'and the Levites'. 'Nich'lmu' means 'were ashamed' or 'felt remorse'. 'Vayit'kaddshu' means 'and they sanctified themselves'. 'Vayama'vi'u' means 'and they brought'. 'Olot' are 'burnt offerings'. 'Beit Yahveh' is 'the house of Yahveh'.
[2CH.30.16] And they stood upon their standing place according to their judgment, according to the law of Moses, a man of the Gods. The priests threw the blood from the hand of the Levites. [§]
va-ya'amdu al-amdam ke-mishpatam ke-torat Moshe ish-ha-Elohim ha-kohanim zorqim et-ha-dam mi-yad ha-Leviyim.
This verse describes the priests throwing blood from the hands of the Levites, following the judgment and law of Moses, a man of the Gods. 'Va-ya'amdu' means 'and they stood'. 'Al-amdam' means 'upon their standing place'. 'Ke-mishpatam' means 'according to their judgment'. 'Ke-torat Moshe' means 'according to the law of Moses'. 'Ish-ha-Elohim' means 'a man of the Gods'. 'Ha-kohanim' means 'the priests'. 'Zorqim' means 'they throw'. 'Et-ha-dam' means 'the blood'. 'Mi-yad ha-Leviyim' means 'from the hand of the Levites'.
[2CH.30.17] For many in the assembly had not sanctified themselves, and the Levites were slaughtering the Passover offerings for all who were not pure, in order to consecrate them to Yahveh. [§]
kee-rah-bat bah-kah-hal ah-sher loh-heet-kah-dash-u veh-hah-leh-vee-eem al-sheh-hee-tat hah-peh-sah-heem leh-chol loh tah-hor leh-hahk-deesh lah-yah-veh
This verse describes a situation where a large number of people in the assembly had not purified themselves, and the Levites were responsible for slaughtering the Passover sacrifices for everyone who was not pure, so as to consecrate them to Yahveh.
[2CH.30.18] For a multitude of the people was great from Ephraim and Manasseh, Issachar and Zebulun, they had not purified themselves. Because they ate the Passover offering without ritual cleansing. For Hezekiah prayed on their behalf, saying, "Yahveh, the Good One, may provide atonement for them." [§]
kee marbeet ha-aam rabat me-efraim u-menasheh yissachar u-zbulun lo hiteharu kee-achlu et-ha-pesach b'lo kachatu kee hitpalel yechizkiah alehem leemor Yahveh ha-tov yechaper b'ad.
This verse describes a situation where a large number of people from Ephraim, Manasseh, Issachar, and Zebulun had not purified themselves properly before eating the Passover offering. It states they ate the Passover offering without following the prescribed ritual. Hezekiah then prayed on their behalf, asking Yahveh, the Good One, to provide atonement for them.
[2CH.30.19] All of his heart he prepared to seek the Gods, Yahveh, the God of his ancestors, and not like the purity of the holy things. [§]
kal-le-va-vo he-khin lid-rosh ha-elohim Yahveh elohei avotav ve-lo ke-taharat ha-kodesh.
This verse describes someone preparing their whole heart to seek the Gods, Yahveh, the God of their ancestors, and not like the purity of the holy things. "Kal-levavo" means "all of his heart." "Hekhin" means "he prepared." "Lidrosh" means "to seek." "Ha-elohim" is "the Gods." "Yahveh" is the proper name of God. "Elohei avotav" means "the God of his ancestors." "Ve-lo ke-taharat ha-kodesh" means "and not like the purity of the holy things".
[2CH.30.20] And Yahveh heard Yechizqiyahu, and healed the people. [§]
vayishma Yahveh el-Yechizqiyahu vayrifa et-ha-am.
This verse describes Yahveh hearing the prayer of Yechizqiyahu and healing the people. 'Vayishma' means 'and heard'. 'El' means 'to' or 'belonging to'. 'Vayrifa' means 'and healed'. 'Et' is a grammatical marker indicating a definite object. 'Ha-am' means 'the people'.
[2CH.30.21] Now the children of Israel who were found in Jerusalem made the Feast of Unleavened Bread for seven days with great joy, and they praised Yahveh day by day; the Levites and the priests with instruments of strength to Yahveh. [§]
Va-ya-a-soo ben-ei yis-ra-el ha-nim-tza-im bee-ru-sha-la-yim et chag ha-mat-tzot shiv-at ya-mim be-sim-cha ged-o-lah u-me-hal-lim le-Yahveh yom be-yom ha-le-vee-im ve-ha-ko-ha-nim bi-khlei oz le-Yahveh.
This verse describes the Israelites in Jerusalem celebrating the Feast of Unleavened Bread for seven days with great joy, praising Yahveh day by day, with the Levites and priests using instruments of strength to praise Yahveh.
[2CH.30.22] And Hezekiah spoke to the heart of all the Levites who had understanding, good discernment for Yahveh. And they ate the appointed time for seven days, offering sacrifices of peace offerings, and confessing to Yahveh, the God of their ancestors. [§]
vaydabber yechizqiyahu al lev kol halleviyim hamaskilim sechel tov layahveh vayochlu et hammoed shivat hayamim mizbeachim zivchei shlamim umitvadim layahveh elohei avoteihem.
This verse describes Hezekiah speaking to the Levites who had understanding and were good, and how they observed the appointed time for seven days, offering peace offerings and confessing to Yahveh, the God of their ancestors.
[2CH.30.23] And all the assembly decided to make another seven days, and they made seven days of rejoicing. [§]
va-yee-vah-tzoo kol-ha-kah-ahl la-ah-soht shiv-aht ya-meem ah-chey-reem va-yah-ah-soh shiv-aht ya-meem sim-chah.
This verse describes a gathering of people who decided to continue a celebration for another seven days, and then they carried out that decision, enjoying the celebration. Let’s break down the names of God present. There are none explicitly stated, but the Tetragrammaton, YHVH, is implied in the verb ‘va-yah-ah-soh’ (and they did/made).
[2CH.30.24] For Hezekiah, king of Judah, brought to the assembly a thousand bulls and seven thousand sheep. And the rulers brought to the assembly a thousand bulls and ten thousand sheep. And the priests consecrated themselves in abundance. [§]
ki Hizqiyahu melekh-Yehudah herim laqahal elef parim veshiv'at alfim tzon; vesharim herimu laqahal parim elef vetzon aseret alfim; vayitqaddshu kohanim larov.
This verse describes the offerings King Hezekiah and the rulers brought to the assembly. 'Hizqiyahu' is Hezekiah, 'melekh' means king, 'Yehudah' is Judah, 'herim' means raised up or brought, 'laqahal' means to the assembly, 'elef' means thousand, 'parim' means bulls, 'sheva'at' means seven, 'tzon' means sheep, 'vesharim' means and the rulers, 'aseret' means ten, 'vayitqaddshu' means and the priests consecrated themselves, 'larov' means in abundance or greatly.
[2CH.30.25] And all the assembly of Judah rejoiced, and the priests, and the Levites, and all the assembly who came from Israel, and the foreigners who came from the land of Israel, and those who dwelt in Judah. [§]
va-yis-me-chu kol-ke-hal ye-hu-dah ve-ha-ko-he-nim ve-ha-le-vi-im ve-kol-ha-ka-hal ha-ba-im mi-yi-sra-el ve-ha-ge-rim ha-ba-im mei-e-retz yi-sra-el ve-ha-yosh-vim bi-ye-hu-dah.
This verse describes the rejoicing of the people. 'Kehal' refers to the assembly or congregation. 'Kohenim' are the priests, and 'Leviim' are the Levites. 'Gerim' indicates foreigners or sojourners. The verse specifies that the rejoicing includes those who came from Israel and those who resided in Judah.
[2CH.30.26] And there was great joy in Jerusalem, for such had not been in Jerusalem since the days of Solomon, son of David, king of Israel. [§]
va-tee hee sim-cha gedo-lah bee-roo-sha-lim kee mee-may shlo-moh ben-da-veed melech yis-ra-el lo ka-zo-at bee-roo-sha-lim.
This verse describes great joy in Jerusalem, stating that such joy had not been seen since the days of Solomon, son of David, king of Israel. The words are fairly straightforward in their meaning, describing a historical event and its emotional impact. 'Vatee' indicates a past event; 'simcha gedola' means 'great joy'; 'mi-may' signifies 'since the days of'.
[2CH.30.27] And the priests the Levites stood and blessed the people, and it was heard in their voices, and their prayer came to the dwelling of his holiness to the heavens. [§]
Va-ya-koo-moo ha-ko-hay-neem ha-le-vee-eem va-ye-va-re-choo et-ha-ahm va-yee-sha-mah be-ko-laam va-ta-vo te-fee-la-tam li-me-ohn ka-desh-o la-sha-ma-yeem.
This verse describes the priests and Levites blessing the people, and their prayer being heard in God's holy dwelling place in the heavens. 'Vayakumu' means 'and they rose/stood'. 'Hakohanim Haleviyim' means 'the priests the Levites'. 'Vayvarechu' means 'and they blessed'. 'Et ha'am' means 'the people'. 'Vayishma' means 'it was heard'. 'Bekolam' means 'in their voices'. 'Vatavo' means 'it came'. 'Tefillatam' means 'their prayer'. 'Limeon kadsho' means 'to the dwelling of his holiness'. 'La-shamayim' means 'to the heavens'.
2CH.31
[2CH.31.1] And when all of this was completed, all of Israel who were found went to the cities of Judah. They broke the pillars, cut down the Asherah poles, smashed the high places, and destroyed the altars throughout all of Judah, Benjamin, Ephraim, and Manasseh, until there was nothing left. And all the sons of Israel returned, each man to his inheritance and to his cities. [§]
ukhkallot kol-zo’t yat’su kol-yisra’el hanimtsa’im le’arei yehudah, vayeshabb’ru hammatsevot vaygadde’u haasherim vayanatzu et-habamot ve’et-hamizbeachot mikhal-yehudah uvin’yamin ube’efrayim umanasheh ad-lekalleh, vayashuvu kol-benei yisra’el ish la’achuzzato le’areihem.
This verse describes the complete destruction of idolatrous objects throughout the kingdoms of Judah, Benjamin, Ephraim, and Manasseh by all the Israelites. It states that after all these things were completed, all the Israelites who were found went to the cities of Judah. They broke down the pillars, cut down the Asherah poles, smashed the high places, and destroyed the altars throughout Judah, Benjamin, Ephraim, and Manasseh, until nothing remained. After doing so, all the sons of Israel returned, each to his possession and to his cities.
[2CH.31.2] And Hezekiah established the divisions of the priests and the Levites according to their divisions, each man according to the work of his service, for the priests and for the Levites, for the burnt offering and for the peace offerings, to serve and to give thanks and to praise at the gates of the camps of Yahveh. [§]
Va-ya-a-med Ye-chi-z-ki-ya-hu et-mach-le-kot ha-co-hen-im ve-ha-le-vim al-mach-le-kotam ish ke-fi avodato la-co-hen-im ve-la-le-vim le-olah ve-lish-la-mim le-sharet u-le-hodot u-le-hal-lel be-sha-arei macha-not Ye-ho-vah.
This verse describes Hezekiah organizing the divisions of the priests and Levites according to their duties. Hezekiah set up the groups of priests and Levites, each person according to the work of his service, for the priests and for the Levites, for the burnt offering and for the peace offerings, to serve and to give thanks and to praise at the gates of the camps of Yahveh.
[2CH.31.3] And the king’s appointed portion from his possessions was for the burnt offerings, for the burnt offerings of the morning and the evening, and for the burnt offerings for the Sabbaths, and for the New Moons, and for the appointed festivals, as it is written in the Instruction of Yahveh. [§]
u'm'nat ham'lech min-r'chusho la'olot l'olot haboker v'ha'erev v'ha'olot lashabatoot v'lechodashim v'lamo'adim kachatoov b'torat Yahveh.
This verse details the king's appointed portions from his possessions for the burnt offerings. These offerings were for the regular daily sacrifices (morning and evening), as well as for the Sabbaths, New Moons, and appointed festivals, all as written in the Instruction of Yahveh.
[2CH.31.4] And he said to the people, to the dwellers in Jerusalem, to give a portion to the priests and the Levites, so that they may be strong in the law of Yahveh. [§]
Va-yo-mer la-am le-yo-she-vey ye-ru-sha-lim la-tet me-nat ha-ko-he-nim ve-ha-le-vi-im le-ma-an ye-chez-ku be-to-rat Yahveh.
This verse describes someone speaking to the people of Jerusalem, instructing them to give a portion to the priests and Levites so that they may be strong in the law of Yahveh. Each word is translated as literally as possible. 'Va-yo-mer' means 'and he said'. 'La-am' means 'to the people'. 'Le-yo-she-vey' means 'to the dwellers'. 'Ye-ru-sha-lim' is 'Jerusalem'. 'La-tet' means 'to give'. 'Me-nat' means 'portion'. 'Ha-ko-he-nim' means 'the priests'. 'Ve-ha-le-vi-im' means 'and the Levites'. 'Le-ma-an' means 'so that'. 'Ye-chez-ku' means 'they may be strong'. 'Be-to-rat' means 'in the law of'. 'Yahveh' is the name of God.
[2CH.31.5] And when the matter was designated, the sons of Israel increased in bringing the firstfruits of grain, new wine, oil, and honey, and all the produce of the field, and the tithe of everything they brought in abundance. [§]
vekifrotz hadavar hirbu benei yisrael reishit dagan tirosh viytzar udvash vechol tevuat sade umas'ar hakol larov heviu.
This verse describes the Israelites bringing the first fruits of their harvest as an offering. "Kifrotz" refers to a designated time or portion. "Hadavar" means "the word" or "the matter," often referring to God's command or decree. "Benei Yisrael" means "the sons of Israel." "Reishit" means "firstfruit." "Dagan" means "grain." "Tirosh" means "new wine." "Yitzhar" means "oil." "Dvash" means "honey." "Tevu'at Sade" means "produce of the field." "Ma'aser" means "tithe." "Larov" means "in abundance" or "for the majority". "Heviu" means "they brought".
[2CH.31.6] And the sons of Israel and Judah, those dwelling in the cities of Judah, they also brought a tithe of the cattle and flock, and a tithe of dedicated offerings, the most holy things to Yahveh, their God. They brought them and placed them in heaps, heaps. [§]
uv’nei yisrael vi’hudah hayyosvim b’arei yehudah gam-hem ma’asar bakar vatzon uma’asar kadashim ham’kudashim layahveh eloheihem heviu vayitnu ar’emot ar’emot.
This verse describes the people of Israel and Judah bringing their tithes of livestock and dedicated offerings to Yahveh, their God, and piling them up. 'Beni' means 'sons of,' indicating descendants. 'Ma'asar' refers to the tithe. 'Kadashim' means 'holy things' or dedicated offerings, and 'ham’kudashim' means 'the most holy'. 'Uv’nei' implies 'and the sons of'. The repetitive 'ar’emot ar’emot' emphasizes the large quantity of the tithes.
[2CH.31.7] In the third month, they began the foundations, and in the seventh month, they finished. [§]
ba-kho-desh ha-shli-shi he-chei-lu ha-a-re-mot le-yis-sod u-va-kho-desh ha-shvi-i ki-lu.
This verse describes the timing of building foundations. “ba-kho-desh” means “in the month.” “ha-shli-shi” means “the third.” “he-chei-lu” means “they began.” “ha-a-re-mot” means “the foundations.” “le-yis-sod” means “for foundation” or “to the foundation”. “u-va-kho-desh” means “and in the month”. “ha-shvi-i” means “the seventh.” “ki-lu” means “they finished”.
[2CH.31.8] And Hezekiah and the officials came and saw the piles, and they blessed Yahveh and his people Israel. [§]
vayavo yekhizkiah vha’sarim vayiru et ha’aremot vayvar’khu et-yahveh ve’et ‘ammo yisrael.
This verse describes Hezekiah and his officials seeing the piles (of offerings) and blessing Yahveh and his people, Israel. 'Vayavo' means 'and came'. 'Yekhizkiah' is the name Hezekiah. 'Vha’sarim' means 'and the officials'. 'Vayiru' means 'and saw'. 'Et ha’aremot' means 'the piles'. 'Vayvar’khu' means 'and blessed'. 'Et-yahveh' means 'Yahveh'. 'Ve’et ‘ammo' means 'and his people'. 'Yisrael' is the name Israel.
[2CH.31.9] And Hezekiah inquired regarding the priests and the Levites regarding the heaps. [§]
vayidrosh yekhizqiyahu al-hakohanim vehaleviyim al-haaremot
This verse describes Hezekiah inquiring of the priests and Levites regarding the heaps. 'Vayidrosh' means 'and he inquired'. 'Yekhizqiyahu' is the name Hezekiah. 'Al' means 'upon' or 'regarding'. 'Hakohanim' is 'the priests'. 'Vehaleviyim' is 'and the Levites'. 'Haaremot' is 'the heaps'.
[2CH.31.10] And Azaryahu, the chief priest of the house of Zadok, said to him, “From the beginning of the tithes, the house of Yahveh has eaten and been satisfied, and there remains a great surplus, for Yahveh has blessed his people. And the remaining surplus belongs to the multitude. [§]
Va-yo-mer Azaryahu ha-kohen ha-rosh le-beit Tzaddok va-yo-mer me-ha-chel ha-trumah la-via beit-Yahveh achol ve-savo-a ve-hoteir ad-larov ki Yahveh berach et-amo ve-hanotar et-he-hamon ha-zeh.
This verse describes Azaryahu, the chief priest of the house of Zadok, speaking about the tithes (terumah) being brought to the house of Yahveh. He states that there is enough to eat and be satisfied, and that there remains a great surplus because Yahveh has blessed his people. The remaining surplus belongs to the multitude.
[2CH.31.11] And Hezekiah said to the Levites to prepare for sacrifices in the house of Yahveh, and they prepared. [§]
va-yo-mer ye-chi-z’qiy-hu le-ha-chin le-sha-chot be-beit ye-ho-vah va-ya-chi-nu.
This verse describes Hezekiah instructing the Levites to prepare for sacrifices in the house of Yahveh, and they then carried out the instruction. ‘Va-yo-mer’ means ‘and he said’. ‘Ye-chi-z’qiy-hu’ is the name Hezekiah. ‘Le-ha-chin’ means ‘to prepare’. ‘Le-sha-chot’ means ‘for sacrifices’. ‘Be-beit’ means ‘in the house of’. ‘Ye-ho-vah’ is the name Yahveh. ‘Va-ya-chi-nu’ means ‘and they prepared’.
[2CH.31.12] And they brought the contribution, and the tithe, and the holy things, in faithfulness. And over them was appointed as leader Konanyahu the Levite, and Shimei, the brother of Achiyahu, as assistant. [§]
vayaviu et-hatruma vhamaaser vhakdashim be'emunah va'aleihem nagid konanyahu hallevi vshimei achiyahu mishneh.
This verse describes the bringing of contributions, tithes, and holy things faithfully. A leader named Konanyahu the Levite and Shimei, his assistant, were in charge of these offerings.
[2CH.31.13] And Heziel, and Azaziah, and Nahath, and Asahel, and Yirimoth, and Yozabad, and Eliel, and Yismachiah, and Mahath, and Benayah were officials under the hand of Conaniah and Shemay his brother, in the census of Hezekiah the king, and Azaryahu was official over the house of the Gods. [§]
vee-hee-el va-ah-zahz-yah-hoo v-nah-hat va-ah-sah-el vee-ree-moht vee-yoh-zah-vad veh-lee-el vee-ees-mah-khee-yah-hoo oo-mah-hat oo-veh-nah-yah-hoo pe-kee-deem mee-yad koh-nahn-yah-hoo v-shee-may ee-ah-hee beh-meep-kad yee-hez-kee-yah-hoo hah-meh-lech va-ah-zahz-ree-yah-hoo neh-geed beit-ha-el-oh-heem.
This verse lists officials appointed by King Hezekiah and overseen by Conaniah and his brother Shemay. The names are a mix of theophoric names, meaning they include elements referencing deities. 'El' appears frequently, meaning 'God'. The suffix '-iah' means 'Yahveh is'. 'Negid' means official or governor. 'Beit-ha-elohim' means 'house of the Gods'.
[2CH.31.14] And Ben-yimnah the Levite, the gatekeeper on the east side, called out concerning the voluntary offerings for the Gods, to give the contribution to Yahveh, and the most holy of the holy things. [§]
Ve-kor-eh ben-yim-nah ha-lev-ee ha-sho-air la-miz-ra-chah al nid-vot ha-el-oh-eem la-tet ter-oo-mat Yahveh ve-kad-shee ha-ko-dash-eem.
This verse describes Ben-yimnah the Levite, who was the gatekeeper on the east side, receiving voluntary offerings for the Gods, to give as a contribution to Yahveh, and the most holy things.
[2CH.31.15] And through his hand, Eden, and Minyamin, and Yeshua, and Shmaeyahu, and Amaryahu, and Shkhanyahu acted in the cities of the priests with faithfulness to give to their brothers in divisions, both the great and the small. [§]
veh-al-yah-doh eh-den oo-min-yah-min oo-yeh-shoo-ah oo-shmah-eh-yah-hoo ah-mah-ree-yah-hoo oo-shkhah-nyah-hoo beh-ah-reh-ee hah-koh-heh-neem beh-eh-moo-nah lah-teht lah-ah-heh-eem beh-mah-khleh-koht kah-gah-dohl kah-kah-tahn.
This verse describes individuals named Eden, Minyamin, Yeshua, Shmaeyahu, Amaryahu, and Shkhanyahu acting in the cities of the priests with faithfulness to give to their brothers in divisions, both great and small. The phrase 'on his hand' indicates that these actions are happening through the agency of someone else. We will translate 'Yada' as 'hand'. 'Latet' means 'to give'.
[2CH.31.16] Apart from those who were registered among the males, from three years old and upward, who came to the house of Yahveh to speak day by day, to perform their service in their shifts, according to their divisions. [§]
milbad hityachasham lizkarim miben shaloshanim ulema'aleh lechol haba lebeit-yahveh lidvar-yom beyomo la'avodathem bemishmerotam kemachlekoteyhem.
This verse describes those who were registered among the males, from three years old and upward, who came to the house of Yahveh to speak day by day, to perform their service in their divisions, as their portions.
[2CH.31.17] And the assignment of the priests to the house of their fathers, and the Levites from age twenty years and upward, in their duties, in their divisions. [§]
ve'et hit'yaches ha'cohanim le'beit avotehem v'haLeviyim miben esrim shanah ulemaleh bemishmarotehem bimachlkoteyhem.
This verse concerns the assignment of priests to their ancestral houses and Levites from age twenty and upward to their duties. 've'et' is a conjunction meaning 'and'. 'hit'yaches' means assignment or ordering. 'ha'cohanim' means 'the priests'. 'le'beit avotehem' means 'to the house of their fathers', meaning their ancestral homes. 'v'haLeviyim' means 'and the Levites'. 'miben esrim shanah' means 'from age twenty years'. 'ulemaleh' means 'and upward', or 'and older'. 'bemishmarotehem' means 'in their duties' or 'in their watches'. 'bimachlkoteyhem' means 'in their divisions'.
[2CH.31.18] And to dwell with all of their families, their wives, and their sons and their daughters, for the entire assembly, because through their faith they will become holy, holiness. [§]
oo-leh-hee-tah-yah-ches b'chol-taf-am nesh-ei-hem oo-veh-nei-hem oo-veh-not-ei-hem leh-chol-kah-al kee beh-em-oo-nah-tam yeet-kad-shoo-koh-desh.
This verse discusses becoming holy through faith, and involving the entire assembly including wives, sons, and daughters. 'Taf' likely refers to their families or households. 'Kadash' is often related to holiness or being set apart. The plural form suggests a collective sanctification.
[2CH.31.19] And to the sons of Aaron, the priests, in the fields of the designated areas of their cities, in every city and every city, people were designated by names to give offerings to every male among the priests, and to all those registered among the Levites. [§]
ve-liv-nei a-ha-ron ha-ko-ha-nim bish-dei mig-rash a-rei-hem be-chol-ir va-ir a-nash-im a-sher nik-vu be-she-mot la-tet ma-not le-chol-za-char ba-ko-ha-nim u-le-chol-hit-ya-hess ba-le-vi-yim.
This verse details the allocation of portions to the priests (descendants of Aaron) and Levites. It describes how people were designated by name to provide offerings to the male priests and all those registered among the Levites. The phrase 'fields of the designated areas of their cities' refers to land specifically set aside for the support of the priestly and Levitical families. The term 'registered' suggests a census or official record of those eligible to receive support.
[2CH.31.20] And Hezekiah did thus in all Judah, and he did what was good and what was right and what was truth before Yahveh, the Gods. [§]
Va-ya-as ko-zot ye-chi-z'ki-ya-hu be-chol-ye-hu-da va-ya-as ha-tov ve-ha-ya-shar ve-ha-emet lif-nei ye-ho-vah e-lo-haiu.
This verse describes the actions of Hezekiah in all of Judah. It states he did what was right and good and truthful before Yahveh, his Gods.
[2CH.31.21] And in every work that he began in the service of the house of the Gods, and in the instruction, and in the commandment, to seek his Gods with all his heart, he did, and he succeeded. [§]
u-ve-chol ma-ase asher-hechel ba-avodat beit-ha-Elohim u-vat-torah u-va-mitzvah li-dorsh le-Elohayv be-chol levavo asa ve-hitzliach.
This verse describes someone who dedicated themselves wholeheartedly to the work of the house of the Gods, to the instruction, and to the commandments, seeking their Gods with all their heart, and succeeding.
2CH.32
[2CH.32.1] After these words and this truth, Sennacherib, king of Assyria, came and entered Judah, and he encamped against the fortified cities. He said to the people of Libnah, “Come to me!” [§]
akharei hadvarim vehaemet haeleh ba sankheriv melekh ashshur vayavo biyehuda vayikhan al-ha'arim habetzurot vayomer livqe'am elav.
This verse describes the arrival of Sennacherib, the king of Assyria, into Judah and his encampment against the fortified cities. He then speaks to the people of Libnah.
[2CH.32.2] And Hezekiah saw that Sennacherib was coming, and his face was toward war against Jerusalem. [§]
vay-rah yechiz-ki-yah-hu ki-vah san-che-riv u-pa-nav lam-mil-cha-mah al-yeru-sha-la-yim
This verse describes Hezekiah seeing that Sennacherib was coming with the intent to wage war against Jerusalem. Let's break down the names: 'Yechizkiyah' is a name meaning 'Yahveh strengthens'; 'Sancheyriv' is the name of the Assyrian king. The verse structure is a simple statement of observation.
[2CH.32.3] And he consulted with his rulers and his warriors to block the waters of the springs that are outside the city, and they helped him. [§]
vayyoatz im sarav vegibborav listom et meimei haayanot asher michutz la’ir vayazruhu
This verse describes a consultation among rulers and warriors to block the water sources outside the city. 'Vayyoatz' means 'and he consulted'. 'Sarav' means 'his rulers'. 'Gibborav' means 'his warriors'. 'Listom' means 'to stop up/block'. 'Et' is a direct object marker. 'Meimei' means 'waters of'. 'Haayanot' means 'the springs/water sources'. 'Asher' means 'that/which'. 'Michutz' means 'outside of'. 'La’ir' means 'the city'. 'Vayazruhu' means 'and they helped him'.
[2CH.32.4] A large people gathered and stopped up all the springs and the flowing stream within the land, saying, "Why should the kings of Assyria come and find abundant water?" [§]
vayikatzu am-rav vayistemu et-kol-hamayannot ve’et-hanachal hashotef betoch-ha’aretz le’emor lamah yavo’u malkhei ashur umatzu mayim rabim.
This verse describes a large group of people blocking up all the springs and the flowing stream within the land. They do this while declaring a reason: they do not want the kings of Assyria to find abundant water. ‘Vayikatzu’ means ‘they gathered’. ‘Am-rav’ is ‘a large people’. ‘Vayistemu’ means ‘they stopped up’. ‘Hamayannot’ is ‘the springs’. ‘Hanachal’ is ‘the stream’. ‘Hashotef’ means ‘flowing’. ‘Betoch-ha’aretz’ is ‘within the land’. ‘Le’emor’ means ‘saying’ or ‘to say’. ‘Lamah’ means ‘why’. ‘Yavo’u’ means ‘they come’. ‘Malkhei ashur’ is ‘the kings of Assyria’. ‘Matzu’ means ‘they find’. ‘Mayim rabim’ is ‘many waters’.
[2CH.32.5] And he strengthened and built all the broken wall, and he ascended to the towers, and outside of the wall, another wall he strengthened, and he strengthened the filling of the city of David, and he made a provision for the multitude and shields. [§]
va-yit-cha-zak va-yi-ben et-kol-ha-cho-mah ha-pro-tzah va-ya-al al-ha-mig-da-lot ve-lach-utzah ha-cho-mah ach-eh-ret va-ye-cha-zek et-ha-mil-loh ir-da-vid va-ya-as she-lach la-rov u-ma-gi-nim.
This verse describes rebuilding a wall. 'Va-yit-cha-zak' means 'and he strengthened'. 'Va-yi-ben' means 'and he built'. 'Ha-cho-mah ha-pro-tzah' means 'the broken wall'. 'Va-ya-al' means 'and he ascended'. 'Ha-mig-da-lots' means 'the towers'. 'Ve-lach-utzah' means 'and outside of'. 'Ach-eh-ret' means 'another'. 'Va-ye-cha-zek' means 'and he strengthened'. 'Ha-mil-loh' means 'the filling/mound'. 'Ir-da-vid' means 'the city of David'. 'Va-ya-as' means 'and he made'. 'She-lach' means 'a sending/provision'. 'La-rov' means 'for the multitude'. 'U-ma-gi-nim' means 'and shields'.
[2CH.32.6] And he gave leaders of wars upon the people, and he gathered them to him to the open space of the city gate, and he spoke to the heart of them to say. [§]
va-yit-ten sa-rei mil-cha-mot al-ha-am va-yik-betz-em el-av el-rechov sha-ar ha-ir va-ye-dab-ber al-lev-avam le-emor
This verse describes a leader gathering the people together and speaking to their hearts. 'Va-yit-ten' means 'and he gave', referring to appointing leaders. 'Sa-rei mil-cha-mot' is 'leaders of wars'. 'Al-ha-am' means 'upon the people'. 'Va-yik-betz-em' means 'and he gathered them'. 'El-av' means 'to him'. 'El-rechov sha-ar ha-ir' is 'to the open space of the city gate'. 'Va-ye-dab-ber' means 'and he spoke'. 'Al-lev-avam' means 'to the heart of them'. 'Le-emor' means 'to say'.
[2CH.32.7] Be strong and take courage! Do not fear and do not be dismayed before the king of Assyria and before all the multitude that is with him, for with us are the Gods, more than with him. [§]
khiz-koo vee-im-tzoo al-teer-oo vee-al-teh-ah-too mee-peh-nee meh-lekh ash-shoor oo-meel-leep-neh-ee khol-hah-mohn ah-sher-eem-mahv kh-ee ee-mah-noo rav mee-eem-mahv.
This verse contains instructions to be strong and courageous, not to fear the king of Assyria or his multitude, because a greater force is with them. Let's break down the names of God used here. There are none directly, however 'Elohim' is implied in the verb forms. We are translating the names as literally as possible, so 'Elohim' will be rendered 'the Gods'.
[2CH.32.8] With him is an arm of flesh, but with us is Yahveh the Gods, to help us and to fight our battles. So the people trusted on the words of Hezekiah, king of Judah. [§]
Immo zerua bashar ve'imanu Yahveh Eloheinu le'ezreinu ulehilachem milchamoteinu vayissamchu ha'am al divrei Yechezqiyahu melech Yehudah.
This verse describes reliance on God for help in battle. 'Immo' means 'with him'. 'Zerua bashar' literally means 'arm of flesh', referring to human strength. 'Imanu' means 'with us'. 'Yahveh Eloheinu' means 'Yahveh the Gods'. 'Le'ezreinu' means 'to our help'. 'Ulehilachem milchamoteinu' means 'and to fight our battles'. 'Vayissamchu ha'am' means 'and the people trusted'. 'Al divrei Yechezqiyahu melech Yehudah' means 'on the words of Hezekiah, king of Judah'.
[2CH.32.9] After this, Sennacherib, king of Assyria, sent his servants to Jerusalem, and he himself was at Lachish, with all his rule with him, against Hezekiah, king of Judah, and against all Judah who were in Jerusalem, to say: [§]
akhakhr zeh shalak sankheriv melek-ashur avadav yerushalaymah vehu al-lakish vekol-memshalto immo al-yikhizkiyah hu melek yehudah veal-kol-yehudah asher biyerushalayim leemor
This verse describes Sennacherib, the king of Assyria, sending his servants to Jerusalem. He himself was at Lachish, with all his authority with him, against Hezekiah, the king of Judah, and against all Judah who were in Jerusalem, with a message to deliver.
[2CH.32.10] Thus says Sennacherib, king of Assyria: "Upon what are you trusting, and why are you remaining in the siege of Jerusalem?" [§]
Koh amar Sanheriv melekh Ashur al-mah atem botchim veyoshvim bematsor biYerushalayim.
This verse is spoken by Sennacherib, the king of Assyria. He is questioning what the people are trusting in and why they remain besieged in Jerusalem. "Koh amar" means "Thus says". "Sanheriv" is the name Sennacherib. "Melekh" means "king". "Ashur" is the name Assyria. "Al-mah" means "on what" or "why". "Atem" means "you". "Botchim" means "trusting". "Veyoshvim" means "and dwelling". "Bematsor" means "in the siege". "BiYerushalayim" means "in Jerusalem".
[2CH.32.11] Behold, does not Hezekiah incite you to give yourselves to death by hunger and thirst, saying, "Yahveh, our God, will save us from the hand of the king of Assyria?" [§]
Ha-lo Yechizkiyah masit etchem lateit etchem lamut ber'av uvtzama le'emor Yahveh Elohei-nu yatzileinu mikaf melech Ashur.
This verse presents a challenge by using multiple names for God and archaic phrasing. 'Ha-lo' is an interrogative particle meaning 'Behold, is it not...?' 'Yechizkiyah' is the name Hezekiah. 'Masit' means 'incites' or 'entices'. 'Etchem' means 'you' (plural, object). 'Lateit' means 'to give'. 'Lamut' means 'to death'. 'Ber'av uvtzama' means 'with hunger and thirst'. 'Le'emor' means 'saying'. 'Yahveh' is the proper name of God. 'Elohei-nu' means 'our God'. 'Yatzileinu' means 'will save us'. 'Mikaf' means 'from the hand of'. 'Melech Ashur' means 'the king of Assyria'.
[2CH.32.12] Is it not he, Hezekiah, who removed his high places and his altars? And he said to Judah and to Jerusalem, saying, "You will worship before one altar, and upon it you will offer incense." [§]
Ha-lo hu Yechizqiyahu hesir et-bamotav ve'et-mizbeachotav vayomer liYehudah v'liYerushalayim le'emor lifnei mizbeach echad tishtachavu v'alav takti'ru.
This verse discusses the actions of King Hezekiah. "Ha-lo hu" is an interrogative phrase meaning 'Is it not he?' or 'Surely he is'. "Yechizqiyahu" is the name of the king, Hezekiah. "Hesir" means 'removed'. "Bamotav" means 'his high places' (plural). "Mizbeachotav" means 'his altars' (plural). "Vayomer" means 'and he said'. "LiYehudah v'liYerushalayim" means 'to Judah and to Jerusalem'. "Le'emor" means 'saying' or 'to say'. "Lifnei mizbeach echad" means 'before one altar'. "Tishtachavu" means 'you will worship'. "V'alav takti'ru" means 'and upon it you will offer incense'.
[2CH.32.13] Do you not know what I and my ancestors have done to all the peoples of the lands? Were the gods of the lands able to deliver their land from my hand? [§]
Ha-lo tei-de-u ma asiti ani va-avo-tai le-chol am-mei ha-ara-tzot? Ha-yachol yachlu elohei goi ha-ara-tzot le-hatzil et-artzam mi-yadi?
This verse asks if the people do not know what Yahveh and their ancestors have done to all the peoples of the lands. It then asks if the gods of the lands were able to save their lands from Yahveh's hand.
[2CH.32.14] Who among the gods of these nations, whom my ancestors utterly destroyed, is able to save their people from my hand? Surely, your gods are not able to save you from my hand. [§]
mee beh-khol-el-oh-hay ha-go-yim ha-ay-leh ah-sher heh-khree-moo av-o-tai ah-sher ya-khol leh-hatz-eel et-am-mo mee-ya-dee kee yoo-khal el-oh-hay-khem leh-hatz-eel et-khem mee-ya-dee.
This verse asks which of the gods of these nations, whom the ancestors destroyed, is capable of saving their people from my hand. It then challenges whether their gods are able to save them from my hand.
[2CH.32.15] And now, let Hezekiah not deceive you, and let him not mislead you in this way, and do not trust him, for he will not be able to deliver you. Every god of every nation and kingdom will not be able to save his people from my hand and the hand of my fathers. Indeed, your gods will not save you from my hand. [§]
ve'atah al-yashia' etchem chizqiyahu ve'al-yasit etchem kazot ve'al-ta'aminu lo ki-lo yuchel kol-eloah kol-goy u'mamlakah lehatzil amo miyadai u'miyed avotai af ki-eloheichem lo-yatzilu etchem miyadi.
This verse is from 2 Kings 19:10, spoken by the commander of the Assyrian army to the officials of Jerusalem. It is a boastful threat, dismissing the power of the God of Israel and the ability of Hezekiah to deliver the city. 'Ve'atah' means 'and now'. 'Al-yashia' means 'let him not deceive'. 'Etchem' means 'you'. 'Chizqiyahu' is the name Hezekiah. 'Ve'al-yasit' means 'and let him not mislead'. 'Kazot' means 'like this'. 'Ve'al-ta'aminu lo' means 'and do not trust him'. 'Ki-lo yuchel' means 'for he will not be able'. 'Kol-eloah' means 'every god'. 'Kol-goy u'mamlakah' means 'every nation and kingdom'. 'Lehatzil amo' means 'to save his people'. 'Miyadai u'miyed avotai' means 'from my hand and the hand of my fathers'. 'Af ki' means 'indeed for'. 'Eloheichem' means 'your gods'. 'Lo-yatzilu etchem' means 'will not save you'. 'Miyadi' means 'from my hand'.
[2CH.32.16] And still the servants spoke about Yahveh the Gods and about Hezekiah, his servant. [§]
ve-od dibru avadav al-Yahveh ha-Elohim ve-al Yechizkiyah avdo.
This verse describes servants speaking about Yahveh the Gods and about Hezekiah, his servant. ‘Ve-od’ means ‘and still’ or ‘and also’. ‘Dibru’ is the verb ‘they spoke’. ‘Avadav’ means ‘his servants’. ‘Al’ means ‘about’. ‘Ha-Elohim’ is ‘the Gods’. ‘Ve-al’ means ‘and about’. ‘Yechizkiyah’ is the name ‘Hezekiah’. ‘Avdo’ means ‘his servant’.
[2CH.32.17] And he wrote letters to blaspheme against Yahveh, the God of Israel, and to say concerning Him, saying, "As the gods of the nations of the lands who have not delivered their people from my hand, so the God of Hezekiah will not deliver His people from my hand." [§]
u-sfarim katav le-kharef la-Yahveh Elohei Yisrael ve-le'emor alav le'emor ke-Elohei goyey ha-aratzot asher lo-hitzilu amam mi-yad-i ken lo-yatzil Elohei Yekhizqiyahu ammo mi-yad-i.
This verse details the writings of a king who blasphemes against Yahveh, the God of Israel. He mocks Yahveh by comparing Him to the gods of other nations who failed to protect their people. The king argues that just as those gods were unable to save their followers, Yahveh will not be able to save the people of Hezekiah from his hand.
[2CH.32.18] And they called out in a great voice, the Judeans, to the people of Jerusalem who were on the wall, to make them afraid and to terrify them, in order that they might capture the city. [§]
vayikre'u bekhol gadol yehudit al am Yerushalayim asher al hachomah leyar'am ulbahalam lema'an yilkhdu et ha'ir
This verse describes a calling out, a loud proclamation made by the Judeans to the people of Jerusalem who were on the wall. The purpose of this proclamation was to frighten and instill fear in them, with the ultimate goal of capturing the city.
[2CH.32.19] And they spoke to the god of Jerusalem as they would speak to the gods of the peoples of the land, a work of human hands. [§]
vay-dab-roo el-elo-hay yroo-sha-lay-im k’al elo-hay am-may ha-aretz ma-a-seh yday ha-adam.
This verse describes people speaking to the god of Jerusalem as they would speak to the gods of the peoples of the land, describing it as a work of human hands. ‘Vay-dab-roo’ means ‘and they spoke’. ‘El-elo-hay’ means ‘to the god of’. ‘Yroo-sha-lay-im’ is ‘Jerusalem’. ‘K’al’ means ‘as’. ‘Am-may ha-aretz’ means ‘peoples of the land’. ‘Ma-a-seh yday ha-adam’ means ‘a work of the hands of man’.
[2CH.32.20] And Hezekiah the king and Isaiah son of Amos the prophet prayed regarding this matter, and the heavens cried out. [§]
vayitpalel yechizqiyahu hamelech vishayahu ben-amoץ hanavi al-zot vayizaku hashamayim.
This verse describes Hezekiah the king and Isaiah the prophet praying regarding a matter, and then the heavens cried out. "Vayitpalel" means "and he prayed". "Yechizqiyahu" is a proper noun, meaning Hezekiah. "Hamelech" means "the king". "Vishayahu" is a proper noun, meaning Isaiah. "Ben-amoץ" means "son of Amos". "Hanavi" means "the prophet". "Al-zot" means "regarding this matter". "Vayizaku" means "and they cried out". "Hashamayim" means "the heavens".
[2CH.32.21] And Yahveh sent an angel and struck down every mighty warrior, leader, and official in the camp of the king of Assyria, and he returned to his land in shame. And he entered his god's house, and his own sons struck him down with the sword there. [§]
Va-yish-lach Yahveh mal-ach va-ya-kach-deh kol-gib-bor chai-il ve-nag-eed ve-sar be-ma-cha-neh me-lech Ash-shoor va-ya-shav be-boshet pa-neem le-artz-o va-ya-vo beit Elohim u-mitz-ia-ey-o me-av-av sha-m hip-pi-loo-hoo be-cha-rev.
This verse describes Yahveh sending an angel to strike down the powerful warriors, leaders, and officials in the army of the king of Assyria, causing the king to return to his land in shame. The king then enters his god's temple, where he is killed by his own sons with the sword.
[2CH.32.22] And Yahveh saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib, king of Assyria, and from everyone else, and He delivered them on every side. [§]
vayosha Yahveh et-yekhizkiyah hu ve'et yoshvei Yerushalayim miyad Sankheriv melekh-Ashur u miyad-kol vaynahalem misaviv.
This verse describes Yahveh saving Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib, king of Assyria, and from everyone else, and how He delivered them on every side. 'Vayosha' means 'and saved'. 'Et' is a particle marking the direct object. 'Miyad' means 'from the hand of'. 'Vaynahalem' means 'and He delivered them'. 'Misaviv' means 'around' or 'on every side'.
[2CH.32.23] And many brought an offering to Yahveh to Jerusalem, and gifts to Hezekiah, king of Judah. And afterward he presented them before the eyes of all the nations. [§]
ve-rabim mevi'im minchah la-Yahveh li-Yerushalayim u-migdanot li-Yichizkiyah hu-melech Yehudah va-yinaseh le-einei kol-ha-goyim mei'acharei-chen.
This verse describes many bringing offerings to Yahveh in Jerusalem and gifts to King Hezekiah of Judah. It then states that Hezekiah presented these gifts before the eyes of all nations afterward. The word 'minchah' refers to a grain offering or tribute. 'Migdanot' are often translated as 'gifts' or 'presents'.
[2CH.32.24] In those days, Hezekiah became ill unto death. And he prayed to Yahveh, and said to him, "And Yahveh gave him a sign." [§]
ba-ya-mim ha-hem, cha-lah ye-chi-z'ki-ya-hu ad-la-mut, va-yit-pa-lel el-ye-ho-vah, va-yo-mer lo, u-mo-fet na-tan lo.
This verse describes the illness of Hezekiah and his prayer to Yahveh. It states that he was sick unto death, prayed to Yahveh, and Yahveh gave him a sign.
[2CH.32.25] And Hezekiah did not return due acknowledgement to Yahveh, because his heart was lifted up. Therefore, anger came upon him, and upon Judah and Jerusalem. [§]
ve-lo-ki-gemul a-lav heshiv yechizki-yahu ki gavah lib-bo ve-hayi a-lav ketzef ve-al-yehuda ve-yerushalaim.
This verse describes King Hezekiah not returning due diligence to Yahveh, and therefore Yahveh's anger fell upon him, Judah, and Jerusalem. The word 'gemul' refers to a return of kindness or due acknowledgement. 'Gavah' means to be lifted up, or arrogant. 'Ketzef' means anger or wrath.
[2CH.32.26] Hezekiah humbled himself, and the inhabitants of Jerusalem did so as well, and the anger of Yahveh did not come upon them in the days of Hezekiah. [§]
vayikna yechizkiyahu begovah libbo hu v'yoshvei yerushalayim v'lo va aleihem ketzef Yahveh bimei yechizkiyahu.
This verse describes Hezekiah humbling himself and the inhabitants of Jerusalem, resulting in God withholding his anger during Hezekiah’s reign. 'Vayikna' means 'he humbled'. 'Yechizkiyahu' is the name Hezekiah. 'Begovah libbo' means 'in the height of his heart', or 'proudly'. 'V'yoshvei Yerushalayim' means 'and the dwellers of Jerusalem'. 'V'lo va aleihem ketzef Yahveh' means 'and the anger of Yahveh did not come upon them'. 'Bimei yechizkiyahu' means 'in the days of Hezekiah'.
[2CH.32.27] And it was to Hezekiah wealth and honor very much, and treasures he made for himself of silver and of gold and of precious stone and of spices and of shields and of all desirable vessels. [§]
vayhi li-yizkizkahu osher ve-kavod ha-rbeh me-od ve-otzaroto asa-lo le-kesef u-le-zahav u-le-even yekar ve-livsamim u-le-maginim u-le-kol klei chemda.
This verse describes the great wealth and treasures accumulated by King Hezekiah. 'Vayhi' means 'and it was'. 'Li-yizkizkahu' means 'to Hezekiah'. 'Osher' means 'wealth'. 'Ve-kavod' means 'and honor'. 'Ha-rbeh me-od' means 'very much'. 'Ve-otzaroto' means 'and his treasures'. 'Asa-lo' means 'he made for himself'. 'Le-kesef' means 'of silver'. 'U-le-zahav' means 'and of gold'. 'U-le-even yekar' means 'and of precious stone'. 'Ve-livsamim' means 'and of spices'. 'U-le-maginim' means 'and of shields'. 'U-le-kol klei chemda' means 'and of all desirable vessels'.
[2CH.32.28] And portions for the needy for harvests of grain and wine and oil and pens for all livestock and animals and flocks for enclosures. [§]
oo-mis-keh-note lee-tboo-at dah-gahn veh-tee-rosh veh-yeetz-har veh-oo-rah-vote leh-kohl beh-heh-mah oo-beh-heh-mah vah-ah-dah-rim lah-ah-veh-rote
This verse describes the provisions made for the poor and livestock. 'Miskenot' refers to portions given to the needy. 'Tbooat dagan' means harvests of grain. 'Tirosh' is wine and 'yeetzhar' is oil. 'Uravot' means pens or stalls, designated for all livestock ('beh-heh-mah') and animals ('beh-heh-mah') and flocks ('ah-dah-rim') for enclosures ('ah-veh-rote').
[2CH.32.29] And he made cities for him, and livestock, sheep and cattle in abundance, because the Gods gave to him possessions very great. [§]
ve-arim asa lo u-mikneh-tson u-vakar larov ki natan-lo Elohim rekhush rav me-od.
This verse describes God giving someone wealth and possessions. 've-arim' means 'and cities', 'asa lo' means 'he made for him', 'u-mikneh-tson u-vakar' means 'and livestock, sheep and cattle', 'larov' means 'in abundance', 'ki natan-lo' means 'because he gave to him', 'Elohim' means 'the Gods', 'rekhush rav me-od' means 'very great possessions'.
[2CH.32.30] And he, Hezekiah, blocked the outlet of the upper waters of Gihon and he straightened them down to the west to the city of David, and Hezekiah succeeded in all his work. [§]
Vehu Yechezqiyahu satam et motza meimei Gichon haelyon vayashrem lemata ma'ravah le'ir David vayatzlach Yechezqiyahu bechol ma'asehu.
This verse describes King Hezekiah blocking the upper outlet of the waters of Gihon and directing them westward to the city of David, and that Hezekiah succeeded in all that he did. 'Vehu' means 'and he'. 'Yechezqiyahu' is the name Hezekiah. 'Satam' means 'he blocked'. 'Et' is a grammatical marker. 'Motza' means 'outlet'. 'Meimei' means 'waters of'. 'Gichon' is the name Gihon. 'Haelyon' means 'the upper'. 'Vayashrem' means 'and he straightened'. 'Lemata' means 'down to'. 'Ma'ravah' means 'the west'. 'Le'ir' means 'to the city'. 'David' is the name David. 'Vayatzlach' means 'and he succeeded'. 'Bechol' means 'in all'. 'Ma'asehu' means 'his doing/work'.
[2CH.32.31] And thus, the representatives of the rulers of Babylon, who send to him to inquire about the miracle that occurred in the land, have abandoned the Gods to test him, to know all that is in his heart. [§]
vekhen bimalitzey sarei bavel hamashlechím alav lidrosh hamofet asher hayah ba'aretz azavo ha'elohim lenasoto ledadaat kol bilvavo.
This verse describes messengers from the rulers of Babylon sending inquiries to someone, requesting a sign or miracle that had occurred in the land. It states that the Gods have abandoned him to test him and to know all that is in his heart.
[2CH.32.32] And the rest of the words of Hezekiah and his kindnesses are written in the vision of Isaiah son of Amos the prophet, on the book of the kings of Judah and Israel. [§]
ve-yeter divrei yekhizqiyahu ve-khasadav hinam ketuvim ba-khazon yeshayahu ben-amoץ hanavi al-sefer malkhei-yehuda ve-yisrael.
This verse states that the remaining words of Hezekiah and his kindnesses are written in the vision of Isaiah son of Amos the prophet, on the book of the kings of Judah and Israel. Let's break down the names: 'Yekhizqiyahu' is a name meaning 'Yahveh strengthens', 'Yeshayahu' means 'Yahveh is salvation', 'Ben' means 'son', 'amoץ' is 'Amos', 'malkhei' is 'kings'.
[2CH.32.33] And Hezekiah lay down with his fathers, and they buried him in the upper part of the tombs of the sons of David. And honor they made for him in his death, all Judah and the inhabitants of Jerusalem. And Manasseh his son reigned in his place. [§]
vayishkach yechizkiyah im avotav vayikberuhu b’ma’aleh kivrei bnei david vechavod asu lo be’moto kol yehudah veyoshvei yerushalayim vayimloch menasheh beno tachatav.
This verse describes the death of King Hezekiah and the subsequent reign of his son Manasseh. 'Vayishkach' means 'and he lay down' or 'and he slept'. 'Im avotav' means 'with his fathers' - a euphemism for death. 'Vayikberuhu' means 'and they buried him'. 'B’ma’aleh kivrei bnei david' indicates he was buried in the upper part of the tombs of the sons of David. 'Vechavod asu lo be’moto' means 'and honor they made for him in his death'. 'Kol yehudah veyoshvei yerushalayim' means 'all Judah and the inhabitants of Jerusalem'. 'Vayimloch menasheh beno tachatav' means 'and Manasseh his son reigned in his place'.
2CH.33
[2CH.33.1] A son of twelve years, Manasseh, in his kingship, and fifty and five years he reigned in Jerusalem. [§]
ben-shteiym esreh shanah menashseh beh-malcho vachamishim vehamesh shanah malach birushalayim
This verse states the age of Manasseh when he began to reign and the length of his reign in Jerusalem. "Ben" means son. "Shteiym esreh" means twelve. "Shanah" means year. "Menashseh" is a proper noun, the name Manasseh. "Beh-malcho" means in his kingship. "Vachamishim vehamesh" means fifty and five. "Malach" means he reigned. "Birushalayim" means in Jerusalem.
[2CH.33.2] And he did the evil in the eyes of Yahveh, like the abominations of the nations that Yahveh had dispossessed from before the children of Israel. [§]
va-ya-as ha-ra be-ei-nei Yahveh ke-to-evot ha-go-yim a-sher ho-rish Yahveh mi-peni benei yis-ra-el
This verse describes actions that were evil in the sight of Yahveh, comparing them to the abominations of the nations that Yahveh had dispossessed before the children of Israel. 'Va-ya-as' means 'and he did'. 'Ha-ra' means 'the evil'. 'Be-ei-nei' means 'in the eyes of'. 'Ke-to-evot' means 'like abominations'. 'Ha-go-yim' means 'the nations'. 'A-sher' means 'that'. 'Ho-rish' means 'dispossessed'. 'Mi-peni' means 'from before'. 'Benei' means 'children of'. 'Yis-ra-el' is the name Israel.
[2CH.33.3] And he returned and rebuilt the high places that his father, Yechezkiyah, had broken down. And he erected altars to the Baals and made Asherah poles, and he bowed down to all the host of the heavens, and he served them. [§]
vayashav vayiben et-habamot asher nitatz yechizkiyah aviv vakem mizbechot labealim vayasa asherot vayishtachu lechol-tzeva hashamayim vayavod otam.
This verse describes the actions of a king who reverses the religious reforms of his father. He rebuilds high places that his father had destroyed, erects altars to the Baals, makes Asherah poles, and worships the host of heaven. The verse is structured with a series of 'and' (vay) connecting actions.
[2CH.33.4] And he built altars in the house of Yahveh, which Yahveh had said would be in Jerusalem, forever will be my name. [§]
oo-vah-nah miz-bay-chot be-bayt yahveh, ah-sher ah-mar yahveh bee-yroo-shah-lah-yim yih-yeh she-mee le-oh-lahm.
This verse describes the building of altars in the house of Yahveh, and references a statement made by Yahveh regarding Jerusalem, asserting that His name will be there forever. The words 'mizbeachot' means altars, 'bayt' means house, 'asher' means which or that, 'amar' means said, 'yirushalayim' is Jerusalem, 'shmee' is my name, and 'leolam' means forever.
[2CH.33.5] And he built altars to all the host of the heavens in the two courtyards of the house of Yahveh. [§]
vayiven mizbeachot lechol-tseva hashamayim bishtei chatzerot beit-Yahveh.
This verse describes building altars to 'the host of the heavens' within the courtyards of 'the house of Yahveh'. 'Mizbeachot' is the plural of 'mizbeach', meaning altar. 'Tseva' means host, army, or multitude. 'Hashamayim' means the heavens. 'Chatzerot' is the plural of 'chatzer', meaning courtyard. 'Beit' means house. 'Yahveh' is the proper name of God.
[2CH.33.6] And he passed his sons through the fire in the valley of Ben-Hinnom, and practiced divination and soothsaying and witchcraft, and used necromancy and spirit mediums. He greatly multiplied doing evil in the eyes of Yahveh to provoke Him. [§]
vehu ha'avir et-banav ba'esh be'gei ben-hinnom ve'onein ve'nichesh ve'kishhef ve'asah ov ve'yiddeoni hirbah la'asot hara be'einei Yahveh lehak'iso.
This verse describes actions performed by someone that are considered detestable to Yahveh. Specifically, it states that this person passed their children through the fire, practiced divination, soothsaying, witchcraft, and necromancy, and did much evil in the eyes of Yahveh to provoke Him. "Ben-Hinnom" refers to the Valley of Hinnom, a place associated with child sacrifice.
[2CH.33.7] And he put the graven image that he made in the house of the Gods, which God said to David and to Solomon his son, in this house and in Jerusalem, which I have chosen from all the tribes of Israel, I will put my name forever. [§]
va-ya-sem et-pesel ha-semel asher asa be-beit ha-Elohim asher amar Elohim el-David ve-el-Shlomo beno ba-bait hazeh u-vi-Yerushalayim asher bacharti mi-kol shivtei Yisrael asim et-shmi le-eilom.
This verse describes the placement of an idol in the Temple. 'Va-ya-sem' means 'and he put'. 'Pesel' means 'graven image' or 'idol'. 'Ha-semel' refers to 'the likeness' or 'image'. 'Asher asa' means 'that he made'. 'Beit ha-Elohim' means 'house of the Gods'. 'Amar Elohim' means 'God said'. 'El-David' means 'to David'. 'Ve-el-Shlomo beno' means 'and to Solomon his son'. 'Ba-bait hazeh' means 'in this house'. 'U-vi-Yerushalayim' means 'and in Jerusalem'. 'Asher bacharti' means 'which I have chosen'. 'Mi-kol shivtei Yisrael' means 'from all the tribes of Israel'. 'Asim et-shmi' means 'I will put my name'. 'Le-eilom' means 'forever'.
[2CH.33.8] And I will no longer remove the foot of Israel from the land that I established for your ancestors, only if they keep to do all that I have commanded, to all the law and the statutes and the judgments in the hand of Moses. [§]
v'lo osif l'hasir et regel yisrael me'al ha'adamah asher he'emadti la'avoteichem rak im yishmeru la'asot et kol asher tzivitim l'chol hatora v'hachukim v'hamishpatim b'yad mosheh.
This verse concerns a conditional promise concerning the land given to Israel's ancestors. It states that God will not remove Israel from the land He established for their ancestors, but only if they keep His commands. It specifically refers to the laws and ordinances given through Moses.
[2CH.33.9] And Manasseh caused Judah and the inhabitants of Jerusalem to do evil, worse than the nations that Yahveh had destroyed before the sons of Israel. [§]
va-yet-ta Manash-eh et-Yehudah ve-yosh-vey Yerushalayim la-asot ra min-ha-goyim asher hish-mid Yahveh mip-nei bnei Yisrael.
This verse describes Manasseh leading the people of Judah and the inhabitants of Jerusalem to do evil, worse than the nations Yahveh had destroyed before the Israelites. 'Va-yet-ta' is a verbal form meaning 'and he caused'. 'Et' is a grammatical particle. 'Mip-nei' means 'before' or 'in the face of'.
[2CH.33.10] And Yahveh spoke to Manasseh and to his people, but they did not listen. [§]
Va-ye-da-ber Yahveh el-Me-na-sheh ve-el-ah-mo ve-lo hik-shi-vu
This verse describes Yahveh speaking to Manasseh and his people, but they did not listen. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el' means 'to'. 'Me-na-sheh' is the name of a person. 've' means 'and'. 'ah-mo' means 'his people'. 've-lo' means 'and not'. 'hik-shi-vu' means 'they listened'.
[2CH.33.11] And Yahveh brought against them the army commanders who belonged to the king of Assyria, and they captured Manasseh with hooks and bound him with bronze shackles, and they took him to Babylon. [§]
vayavei Yahveh aleihem et-sarei hatzava asher lemelech Ashur vayilchadu et-Menasheh bachochim vayasuho banchushtim vayolichuhu Bavela.
This verse describes Yahveh bringing the army commanders of the king of Assyria against Judah, where they captured Manasseh, bound him with bronze shackles, and took him to Babylon.
[2CH.33.12] And as it was for him to diminish an offering before the face of Yahveh, the Gods, he greatly humbled himself before the face of the Gods of his fathers. [§]
u-khe-hat-ser lo chil-lah et-peh-nei Yahveh Elohim-av vai-kee-nah mah-od mil-peh-nei Elohei avotav
This verse describes a person's humble attitude before God. "u-khe-hat-ser lo" means "and as it was for him to reduce". "chil-lah" signifies to make an offering or diminish. "et-peh-nei" means "before the face of". "Yahveh Elohim-av" translates to "Yahveh, the Gods of his father". "vai-kee-nah" means "and he humbled". "mah-od" signifies "greatly". "mil-peh-nei" means "before the face of". "Elohei avotav" translates to "the Gods of his fathers".
[2CH.33.13] And he prayed to him, and he answered him, and he heard his supplication, and he restored him to Jerusalem to his kingdom. And Manasseh knew that Yahveh is the Gods. [§]
vayitpalel elav vayeater lo vayshimah techinahhto vyeshibehu yerushalayim lemalchuto vayeda menasheh ki yahveh hu haelohim
This verse describes the prayer of King Manasseh and God's response. 'Vayitpalel elav' means 'and he prayed to him'. 'Vayeater lo' means 'and he answered him'. 'Vayshimah techinahhto' means 'and he heard his supplication'. 'Vyeshibehu yerushalayim lemalchuto' means 'and he restored him to Jerusalem to his kingdom'. 'Vayeda menasheh ki yahveh hu haelohim' means 'and Manasseh knew that Yahveh is the Gods'.
[2CH.33.14] And after this, he built an outer wall for the city of David, westward to the Gihon, along the stream, and to enter by the Fish Gate, and he went around the Ophel, and he made it very high. And he placed commanders of the army in all the fortified cities of Judah. [§]
ve'akharei khen banah homah khitzonah le'ir david ma'aravah le'gikhon banachal velavo besha'ar hadagim vesav la'ofel vayagbiheha me'od vayyasem sarei khayil bekhol he'arim habtzurot biyehuda.
This verse describes the building of an outer wall for the city of David, extending westward from the Gihon spring along the stream, incorporating the Fish Gate and circling the Ophel. It further states that fortifications were strengthened and military commanders were placed in all the fortified cities of Judah.
[2CH.33.15] And he removed the gods of the foreigners and the idol from the house of Yahveh, and all the altars which he built on the mountain of the house of Yahveh and in Jerusalem, and he threw them outside the city. [§]
Va-yasar et-elohei ha-nechar ve-et-ha-semel mi-beit Yahveh ve-chol-ha-mizbeachot asher bana be-har beit-Yahveh u-vi-Yerushalayim va-yashlek chutzah la-ir.
This verse describes the removal of foreign gods and idols from the temple and other places of worship. 'Va-yasar' means 'and he removed'. 'Et' is a direct object marker. 'Elohei ha-nechar' means 'gods of the strangers/foreigners'. 'Ve-et-ha-semel' means 'and the idol'. 'Mi-beit Yahveh' means 'from the house of Yahveh'. 'Ve-chol-ha-mizbeachot' means 'and all the altars'. 'Asher bana' means 'which he built'. 'Be-har beit-Yahveh' means 'on the mountain of the house of Yahveh'. 'U-vi-Yerushalayim' means 'and in Jerusalem'. 'Va-yashlek' means 'and he threw'. 'Chutzah la-ir' means 'outside the city'.
[2CH.33.16] And he established the altar of Yahveh, and he sacrificed upon it sacrifices of peace offerings and thanksgiving offerings. And he said to Judah, "Worship Yahveh, the God of Israel." [§]
vayikhen et mizbach Yahveh vayizbach alav zivhei shlamim vetodah vayomer liYehudah la'avod et Yahveh Elohei Yisrael.
This verse describes building an altar to Yahveh and offering sacrifices. It then states a directive to Judah to worship Yahveh, the God of Israel. Let's break down each part:
* **vayikhen:** And he established/prepared
* **et:** A grammatical particle indicating a definite direct object
* **mizbach:** Altar
* **Yahveh:** Yahveh
* **vayizbach:** And he sacrificed
* **alav:** Upon it
* **zivhei:** Sacrifices of
* **shlamim:** Peace offerings
* **vetodah:** And thanksgiving offerings
* **vayomer:** And he said
* **liYehudah:** To Judah
* **la'avod:** To worship/serve
* **et Yahveh:** Yahveh
* **Elohei:** God of
* **Yisrael:** Israel
[2CH.33.17] But still the people are sacrificing at the high places, only to Yahveh, their Gods. [§]
aval od ha'am zov'chim babamot rak leyahveh elohehem.
This verse describes the people continuing to sacrifice at the high places, but only to Yahveh, their Gods. 'Aval' means 'but'. 'Od' means 'still' or 'yet'. 'Ha'am' means 'the people'. 'Zov'chim' is the verb 'to sacrifice', in the present tense. 'Babamot' means 'at the high places'. 'Rak' means 'only'. 'Leyahveh' means 'to Yahveh'. 'Elohehem' means 'their Gods'.
[2CH.33.18] And the rest of the words of Manasseh, and his prayer to God, and the words of the seers who spoke to him in the name of Yahveh, the God of Israel, are recorded concerning the kings of Israel. [§]
v’yeter divrei m’nasheh ut’filato el-elohav v’divrei hachozim ham’dab’rim elav b’shem YHVH elohei Yisrael hinam al-divrei malkhei Yisrael.
This verse discusses further accounts of Manasseh’s words and his prayer to his God, and the words of the seers who spoke to him in the name of Yahveh, the God of Israel. These accounts are recorded regarding the kings of Israel.
[2CH.33.19] His prayer and He answered him, and all his sin and transgression, and the places that he built in them, high places, and he erected the Asherah poles and the idols before the Canaanites, behold, they are written on the words of the seer. [§]
utfilato vohe'ater lo vechol chatato uma'alo vehamkomot asher banah bahem bamot vehe'emid haasherim vehapssilim lifnei hikkane'o hinam ketuvim al divrei chozai
This verse describes the sins of a king and his idolatrous practices. It states that his prayers were answered, despite his sins and transgressions. It details his construction of high places for worship, the erecting of Asherah poles and idols before the Canaanites, and notes these details are written in the chronicles of the prophet.
[2CH.33.20] And Manasseh lay down with his ancestors, and they buried him in his house. And Amon his son reigned in his place. [§]
va-yish-kab m'nash-eh im-a-vo-tav va-yik-bru-hu be-toh va-yim-loch a-mon ben-o tach-tav.
This verse describes the death of Manasseh and the ascension of his son Amon to the throne. 'Va-yishkab' means 'and he lay down', a euphemism for death. 'Im-avotav' means 'with his fathers', referring to ancestors. 'Va-yikbruhu' means 'and they buried him'. 'Be-toh' means 'in his house', referring to his palace or burial place. 'Va-yimloch' means 'and he reigned'. 'Amon beno' means 'Amon his son'. 'Tachtav' means 'in his place' or 'instead of him'.
[2CH.33.21] A son of twenty and two years, Amon was as king, and two years he reigned in Jerusalem. [§]
ben-esh-rim oo-shtai-yim sha-nah a-mohn be-mal-khoh oo-shtai-yim sha-nim mah-lakh bee-yer-oo-shah-lim.
This verse describes the age and length of reign of King Amon. "Ben" means son. "Esh-rim" means twenty. "Oo-shtai-yim" means and two. "Sha-nah" means year. "A-mohn" is the name Amon. "Be-mal-khoh" means in kingship or as king. "Mah-lakh" means he reigned. "Bee-yer-oo-shah-lim" means in Jerusalem.
[2CH.33.22] And he did what was wrong in the eyes of Yahveh, as his father Menasseh had done. And to all the idols that his father Menasseh had made, he sacrificed to Ammon and served it. [§]
va-ya-as ha-ra b’ei-nei Yahveh ka-asher asa Mena-sheh aviv u-le-chol ha-pesilim asher asa Mena-sheh aviv zivach Amon va-ya-avdem.
This verse describes the evil actions of a king, specifically that he did what was wrong in the eyes of Yahveh, just as his father Menasseh had done. This included making sacrifices to Ammon and serving it, as his father had also done. The phrase ‘the Gods’ would be inaccurate here, as the verse is focused on the actions of a singular deity, Yahveh, and the worshipping of false gods.
[2CH.33.23] And he did not humble himself before Yahveh as his father Manasseh had humbled himself, because he, Ammon, increased guilt. [§]
ve-lo nichna miphnei Yahveh ke-hichna Menashe aviv ki hu Ammon hirbah ashmah.
This verse describes the king Ammon of Judah. It states that he did not submit before Yahveh as his father Manasseh submitted. The reason given is that Ammon increased sin.
[2CH.33.24] And his servants conspired against him, and they killed him in his house. [§]
Va-yik-shroo a-lav-av av-adav va-ye-mee-too-hoo be-bay-toh.
This verse describes a conspiracy against someone and their subsequent death within their house. 'Va-yik-shroo' means 'and they conspired'. 'A-lav-av' is 'against him'. 'Av-adav' means 'his servants'. 'Va-ye-mee-too-hoo' means 'and they killed him'. 'Be-bay-toh' means 'in his house'.
[2CH.33.25] And the people of the land struck down all those who conspired against King Ammon, and the people of the land made Yoashiyahu, his son, king in his place. [§]
Va yakku am ha aretz et kol ha koshrim al ha melech Ammon va yamliku am ha aretz et Yoashiyahu beno tachato.
This verse describes the people of the land striking down all those who conspired against King Ammon and then making Yoashiyahu, his son, king in his place. Each word is translated as directly as possible, keeping in mind literal meaning over traditional religious interpretation. "Am ha aretz" is literally "the people of the land". "Kol ha koshrim" is "all those who conspire". "Tachato" means "in his place".
2CH.34
[2CH.34.1] The son of eight years was Josiah when he reigned, and thirty-one years he reigned in Jerusalem. [§]
ben-shmoneh shanim yoashiyah bemalkho u'shloshim ve'achat shanah malakh birushalayim
This verse states the age of Josiah when he began to reign and the length of his reign in Jerusalem. "ben" means son, used here to indicate age. "shmoneh" means eight. "shanim" means years. "yoashiyah" is the name Josiah. "bemalkho" means in his kingdom, or when he reigned. "u'shloshim ve'achat" means thirty and one, or thirty-one. "shanah" means year. "malakh" means he reigned. "birushalayim" means in Jerusalem.
[2CH.34.2] And he did the right thing in the eyes of Yahveh, and he walked in the ways of David his father, and he did not turn aside to the right or to the left. [§]
Va'ya'as ha'yashar b'einei Yahveh va'yelech b'darkhei David avi'v v'lo sar yamin u'smol.
This verse describes someone acting righteously in the eyes of Yahveh and walking in the ways of his father David, not deviating to the right or to the left. 'Va'ya'as' means 'and he did'. 'Ha'yashar' means 'the straight/right thing'. 'B'einei' means 'in the eyes of'. 'Va'yelech' means 'and he walked'. 'B'darkhei' means 'in the ways of'. 'Avi'v' means 'his father'. 'V'lo sar' means 'and he did not turn aside'. 'Yamin' means 'right hand' (and is used metaphorically for 'right'). 'U'smol' means 'and the left'.
[2CH.34.3] And in the eighth year of his reign, while he was still a young man, he began to inquire of the Gods of David, his father. And in the twelfth year, he began to purify Judah and Jerusalem from the high places and the Asherim and the carved images and the molten images. [§]
Oo-vish-mon-eh sha-nim le-mal-kho ve-hoo oh-den-nu na-ar heh-heel lid-rosh le-elo-hay da-veed ah-vee-v oo-vish-teh-em eh-sah-reh sha-nah heh-heel le-tah-hair et-yeh-hoo-dah veer-oo-shah-lah-yim min-hah-bah-moht ve-hah-ah-sheh-rim ve-hah-pes-seem ve-hah-mah-seh-kohht.
This verse describes the beginning of the reign of King Josiah. It states that in his eighth year as king, while still a young man, he began to inquire of the Gods of David, his father. In his twelfth year, he began to purify Judah and Jerusalem from the high places, the Asherim (sacred poles), the carved images, and the molten images.
[2CH.34.4] They shattered before him the altars of the Baals and the sun images that were above them. Gideon broke and pulverized the Asherah poles, the images, and the carved images, and he threw [them] upon the faces of the tombs of those who sacrificed to them. [§]
vaynattsu lefanav et mizbeachot habbaalim vehachamanim asher lemaalah mealehem gideah vehasherim vehapezilim hamassechot shibbar vehedak vayizrok al panei hakvarim hazzovchim lahem.
This verse describes a dismantling of pagan worship sites. 'Vaynattsu' means 'they shattered' or 'they broke down'. 'Lepanav' means 'before him' or 'in his presence'. 'Mizbeachot' means 'altars'. 'Habbaalim' refers to the altars of Baal. 'Vehachamanim' refers to the sun images or sun shrines. 'Asher lemaalah mealehem' means 'that were above them'. 'Gideah' references Gideon. 'Veasherim' means 'groves' or 'Asherah poles'. 'Vehapezilim' means 'images' or 'idols'. 'Hamassechot' means 'carved images' or 'masks'. 'Shibbar vehedak' means 'he broke and pulverized'. 'Vayizrok al panei hakvarim hazzovchim lahem' means 'and he threw [them] upon the faces of the tombs of those who sacrificed to them'.
[2CH.34.5] And the bones of the priests burned upon their altars, and he purified Judah and Jerusalem. [§]
ve'atzmot kohanim saraf al mizbeachotam vayitaher et yehudah ve'et yerushalayim.
This verse describes the purification of Judah and Jerusalem. 'Atzmot' means bones, referring to the bones of the priests. 'Saraf' means to burn or refine. 'Mizbeachotam' means their altars. 'Vayitaher' means and he purified. 'Yehudah' is Judah and 'Yerushalayim' is Jerusalem.
[2CH.34.6] And in the cities of Manasseh, and of Ephraim, and of Simeon, and even unto Naphtali, on the mountains surrounding their areas. [§]
uV've'arei m'nasheh v'efraim v'shim'on v'ad naftali, b'har botehem saviv.
This verse lists the cities of Manasseh, Ephraim, Simeon, and Naphtali. It states that they were situated on the mountains surrounding those areas. The word 'arei' means cities. 'botehem' refers to their mountains, and 'saviv' means around or surrounding.
[2CH.34.7] And he shattered the altars, and the sacred poles, and the idols. He crushed them to dust, and he cut down all the sun images throughout the land of Israel, and he returned to Jerusalem. [§]
vaynattez et-hammizbeachot ve'et-haasherim vehapislim kitat lehedak vechol-hachamanim gidda bechol-eretz Yisrael vayyashav liyrushalayim.
This verse describes the destruction of altars, sacred poles, and idols throughout the land of Israel, and the return to Jerusalem. 'Vaynattez' means 'and he shattered'. 'Hammizbeachot' refers to 'the altars'. 'Haasherim' are 'the sacred poles'. 'Hapislim' are 'the idols'. 'Kitat lehedak' means 'he crushed to dust'. 'Chol hachamanim' means 'all the sun images'. 'Gidda' means 'he cut down'. 'Chol eretz Yisrael' means 'all the land of Israel'. 'Vayyashav' means 'and he returned'. 'Liyrushalayim' means 'to Jerusalem'.
[2CH.34.8] In the eighteenth year of his reign, to purify the land and the house, he sent Shaphan son of Azaliah, and Maaseiah, who was a city official, and Yoach son of Yoachaz, the secretary, to strengthen the house of Yahveh the Gods. [§]
Oo-vish-nat sh-moh-neh es-reh le-mal-kho le-tah-hair ha-ah-rets ve-ha-bay-it sha-lach et shaf-an ben atz-al-yah-hu ve-et ma-ah-seh-yah-hu sar ha-eer ve-et yo-ach ben yo-ach-az ha-maz-kir le-chaz-zek et beit Yahveh Elohim.
This verse describes a king sending officials to repair the temple. 'Shnat shmoneh esreh le-malcho' means 'in the year eighteen of his reign'. 'Le-tahair ha-aretz ve-ha-bayit' means 'to purify the land and the house' (referring to the temple). 'Shalach et' means 'he sent'. The rest of the verse lists the names and titles of the officials sent: Shaphan son of Azaliah, Maaseiah, who was a city official, and Yoach son of Yoachaz, the secretary. The purpose of sending them was 'le-chazek et beit Yahveh Elohim' - 'to strengthen the house of Yahveh the Gods'.
[2CH.34.9] And they came to Hilkiah the great priest and gave the silver that had been brought to the house of the Gods, which the Levites, the gatekeepers, had collected from the hand of Manasseh and Ephraim, and from all the remnant of Israel, and from all Judah and Benjamin. And they returned to Jerusalem. [§]
vayavo'u el-chilqiyahu ha-kohen ha-gadol vayitnu et-hakesef hamuv'a beit-elohim asher asfu-halevim shomrei ha-saf mimyad menasheh ve-efraim u-mikol she'erit yisrael u-mikol-yehuda u-vinyamin vayashuvi yerushalayim.
This verse describes people bringing money to the high priest Hilkiah. The money was collected by the Levites, who were gatekeepers, from the hands of Manasseh and Ephraim, and from all the remnant of Israel, Judah, and Benjamin, and they returned to Jerusalem.
[2CH.34.10] And they gave it into the hand of the doers of the work, those who were appointed in the house of Yahveh. And the doers of the work, those who do work in the house of Yahveh, gave it to examine and strengthen the house. [§]
vayitnu al yad ose hamelacha hamupkadim b'beit Yahveh vayitnu oto ose hamelacha asher osim b'beit Yahveh livdok ulchazek habayit.
This verse describes the giving of funds collected for the repair of the temple to those responsible for the work. 'Vayitnu' means 'and they gave'. 'Al yad' means 'into the hand of'. 'Ose hamelacha' refers to 'the doers of the work', or craftspeople. 'Hamupkadim' indicates 'those who are appointed' or 'those in charge'. 'B'beit Yahveh' means 'in the house of Yahveh'. 'Livdok ulchazek habayit' means 'to examine and strengthen the house'. The verse repeats the giving of the funds to the craftspeople.
[2CH.34.11] And they gave to the craftsmen and to the builders to buy stones of quarry and wood for joining and to build the houses that the kings of Judah had destroyed. [§]
va-yit-nu le-cha-ra-shim u-lav-o-nim liq-not av-nei mach-tzev ve-etz-im la-mech-ab-rot u-le-qarot et-ha-batim asher hish-chitu mal-chei Yehudah
This verse describes giving resources to craftsmen and builders to purchase stones and wood for rebuilding houses that the kings of Judah had destroyed. 'Va-yit-nu' means 'and they gave'. 'Le-charashim' means 'to the craftsmen'. 'U-lavonim' means 'and to the builders'. 'Liqnot' means 'to buy'. 'Avnei mach-tzev' means 'stones of quarry'. 'Ve-etz-im' means 'and wood'. 'La-mechabrot' means 'for joining/connecting'. 'U-le-qarot' means 'and to build/construct'. 'Et-ha-batim' means 'the houses'. 'Asher hish-chitu' means 'that were destroyed'. 'Malchei Yehudah' means 'the kings of Judah'.
[2CH.34.12] And the men were working with faithfulness in the task, and they were entrusted with responsibility together. And Obadiah of the Levites, from the descendants of Merari, and Zechariah and Meshullam, from the descendants of Kehath, were appointed for all time. And the Levites, all skilled in instruments of song. [§]
veha’anashim osim be’emunah bam’lacha va’alehem mufkadim yachat ve’ovadyahu hal’viyim min benei merari uz’kharyahu um’shulam min benei ha’kehatim l’natseach vehal’viyim kol mevin bik’lei shir.
This verse describes men who are working faithfully on a task and are entrusted with responsibility. It specifies that Obadiah, from the descendants of Merari, and Zechariah and Meshullam, from the descendants of Kehath, are appointed for all time. It also states that the Levites are all skilled in instruments of song.
[2CH.34.13] And concerning the carriers of burdens and those who supervise all those who do work for the service and the service, and from the Levites, scribes and officers and gatekeepers. [§]
ve'al ha-savalim u-menatzchim le-kol ose melakha la-avodah va-avodah u-me-ha-leviyim sofrim ve-shotrim ve-sho'arim.
This verse describes those who performed tasks and services, specifically mentioning those who carried burdens, those who supervised, and those from the Levites who were scribes, officers, and gatekeepers. The repetition of 'work' ('melakha' and 'avodah') emphasizes the nature of these activities as dedicated service.
[2CH.34.14] And when they were bringing out the money that was brought into the house of Yahveh, Hilkiah the priest found a book of the law of Yahveh in the hand of Moses. [§]
uv'ho'tzi'am et-hakesef hamuva beit Yahveh mata Hilkiah haKohen et-sefer Torat-Yahveh beyad-Mosheh.
This verse describes Hilkiah the priest finding a book of the Law of Yahveh in the hand of Moses while they were bringing out the money that was brought into the house of Yahveh. Note that 'beit' means 'house', and 'Torat' means 'law'.
[2CH.34.15] And Hilkiah answered and said to Shaphan the scribe, "I have found the book of the Law in the house of Yahveh." And Hilkiah gave the book to Shaphan. [§]
Va-yaan khil-kee-yah-hu va-yo-mer el-shaf-an ha-so-fer se-fer ha-to-rah ma-tsa-ti be-beit Yahveh va-yit-ten khil-kee-yah-hu et-ha-se-fer el-shaf-an.
This verse describes Hilkiah responding to Shaphan the scribe. Hilkiah states he found the book of the Law in the house of Yahveh, and then gave the book to Shaphan.
[2CH.34.16] Shaphan brought the book to the king, and then he spoke to the king again, saying, "All that has been given into the hands of your servants, they are doing." [§]
va-yo-ve sha-fan et-ha-se-fer el-ha-me-lech va-ya-shev od et-ha-me-lech da-var le-e-mor kol a-sher ni-tan be-yad av-a-de-cha hem o-sim.
This verse describes Shaphan bringing a book to the king, and then conveying a message to the king regarding the work being done by the king's servants. Let's break down the individual terms related to God: There are none in this verse.
[2CH.34.17] And they weighed the silver that was found in the house of Yahveh, and they gave it into the hand of those appointed and into the hand of those doing the work. [§]
vay-ya-tee-khoo et-ha-ke-sef ha-neem-tsa be-bayt-yeh-vah-veh va-yeet-neh-hoo al-yad ha-moo-f-kah-deem ve-al-yad o-seh-ee ha-meh-lah-khah.
This verse describes the silver that was found in the house of Yahveh being given to those who were in charge of it and to those doing the work. 'vay-ya-tee-khoo' means 'and they weighed'. 'et-ha-ke-sef' is 'the silver'. 'ha-neem-tsa' means 'that was found'. 'be-bayt-yeh-vah-veh' means 'in the house of Yahveh'. 'va-yeet-neh-hoo' means 'and they gave it'. 'al-yad' means 'into the hand of'. 'ha-moo-f-kah-deem' means 'the ones appointed'. 've-al-yad' again means 'and into the hand of'. 'o-seh-ee ha-meh-lah-khah' means 'the doers of the work'.
[2CH.34.18] And Shaphan the scribe told the king, saying, "A scroll Hilkiah the priest gave to me." And Shaphan read in it before the king. [§]
vayaged shafan hasofer lamelech leemor sefer natan li chilqiyahu hakohen vayikra-vo shafan lifnei hammelech.
This verse describes Shaphan the scribe telling the king that Hilkiah the priest gave him a scroll, and Shaphan then read the scroll to the king. Each word is translated as literally as possible, preserving the original sentence structure as much as feasible in English.
[2CH.34.19] And it happened, when the king heard the words of the Law, that he tore his garments. [§]
va-yhi ki-shmoa ha-melech et divrei ha-torah va-yikra et begadav
This verse describes the king hearing the words of the Law, and then tearing his garments. Let's break down the names: 'ha-melech' means 'the king'. 'divrei ha-torah' means 'the words of the Law'. The verb forms indicate past tense actions. The verse uses the conjunction 'va' meaning 'and'.
[2CH.34.20] And the king commanded Hilkiah, and Ahikam the son of Shaphan, and Abdon the son of Micah, and Shaphan the scribe, and Asaiah the servant of the king, saying: [§]
vaYetzaV haMelekh et-khilqiyaHu ve’et-akhikam ben-Shafan ve’et-avdon ben-Mikha ve’et Shapan haSofer ve’et asaya eved-haMelekh le’emor
This verse details a command given by the king to several officials. 'VaYetzaV' means 'and he commanded'. 'haMelekh' is 'the king'. The following names are listed with their relationship to others where applicable. 'le’emor' means 'to say' or 'saying'.
[2CH.34.21] Go, seek Yahveh for my sake and for the sake of the remnant in Israel and in Judah, concerning the words of the book that is found, for great is the wrath of Yahveh that has been poured out upon us, because our ancestors did not keep the word of Yahveh to do according to all that is written in this book. [§]
lekhoo dirshoo et-Yahveh ba'adee u'v'ad ha'nisha'ar b'yisra'el u'vi'hudah al-divrei ha'sefer asher nimtza ki-gedolah chamath-Yahveh asher nitkah bahnu al-asher lo-shamru avoteinu et-devar Yahveh la'asot kechol-hakhatuv al-hassefer hazzeh.
This verse is a call to seek Yahveh, and acknowledges the anger that has fallen upon the people due to their ancestors’ disobedience. It references a book (likely the Torah) as a standard for righteous living. 'Lekhoo' means 'go' or 'come'. 'Dirshoo' means 'seek'. 'Et' is a grammatical particle. 'Ba'adee' means 'for me' or 'on my behalf'. 'Ha'nisha'ar' means 'the remnant'. 'B'yisra'el' and 'vi'hudah' refer to Israel and Judah, respectively. 'Divrei ha'sefer' means 'the words of the book'. 'Asher nimtza' means 'that is found'. 'Gedolah chamath-Yahveh' means 'great is the wrath of Yahveh'. 'Nitkah bahnu' means 'has been poured out on us'. 'Lo-shamru avoteinu' means 'our ancestors did not keep'. 'La'asot kechol-hakhatuv' means 'to do according to all that is written'. 'Has'sefer hazzeh' means 'this book'.
[2CH.34.22] And Hilkiah went, and those who the king sent to the prophetess Hulda, wife of Shalum son of Tokhat son of Chasrah, keeper of the garments, and she was sitting in Jerusalem in the second area, and they spoke to her like this. [§]
Va-yelech Chilkiyahu va-asher ha-melech el-Chuldah ha-neviah eshet Shalum ben-Tokhat ben-Chasrah shomer ha-begadim ve-hi yoshevet biYerushalayim ba-mishneh va-yedabru eleha kazot.
This verse describes Hilkiah and others sent by the king to the prophetess Hulda. 'Va-yelech' means 'and went'. 'Chilkiyahu' is a proper noun, a name. 'Va-asher' means 'and those who'. 'Ha-melech' means 'the king'. 'El' means 'to'. 'Chuldah' is a proper noun, a name. 'Ha-neviah' means 'the prophetess'. 'Eshet' means 'wife of'. 'Shalum' is a proper noun, a name. 'Ben' means 'son of'. 'Tokhat' and 'Chasrah' are proper nouns, names. 'Shomer' means 'keeper/guardian of'. 'Ha-begadim' means 'the garments'. 'Ve-hi' means 'and she'. 'Yoshevet' means 'sitting'. 'BiYerushalayim' means 'in Jerusalem'. 'Ba-mishneh' means 'in the second (area)'. 'Va-yedabru' means 'and they spoke'. 'Eleha' means 'to her'. 'Kazot' means 'like this'.
[2CH.34.23] And she said to them, "Thus says Yahveh, the Gods of Israel: Say to the man who sent you to me," [§]
va-to-mer la-hem koh-amar Yahveh Elohim Yisrael imru la-ish asher-shalach etchem elai.
This verse is a message delivered by a prophet to certain individuals. It records the prophet stating what Yahveh, the Gods of Israel, has commanded them to say to the person who sent them. 'Va-to-mer' means 'and she said'. 'La-hem' means 'to them'. 'Koh-amar' means 'thus says'. 'Elohim' is plural, meaning 'Gods'. 'Yisrael' is Israel. 'Imru' means 'say'. 'La-ish' means 'to the man'. 'Asher-shalach' means 'who sent'. 'Etchem' means 'you'. 'Elai' means 'to me'.
[2CH.34.24] Thus says Yahveh, behold, I am bringing disaster upon this place and its inhabitants, all the words written on the scroll that were read before the king of Judah. [§]
koh amar Yahveh, hinnei mevi ra'ah al-hamakom hazeh ve'al-yoshvayv, et kol-haalot haketuvot al-hassefer asher kara'u lifnei melek Yehudah.
This verse begins with the formula "thus says Yahveh". It then states that Yahveh is bringing disaster upon this place and its inhabitants. Specifically, it references all the words written on the scroll that were read before the king of Judah.
[2CH.34.25] Because they abandoned me and worshipped other Gods, in order to anger me with all the works of their hands, my wrath will be poured out in this place and it will not be quenched. [§]
tachat asher azavuni vayaktiru leElohim acherim lema'an hach'iseni bechol ma'asei yadehem vetitach chamati bamakom hazeh velo tichbeh.
This verse describes God’s anger because the people abandoned Him and worshipped other gods. ‘Tachat’ means ‘instead’ or ‘because of’. ‘Azavuni’ means ‘they abandoned me’. ‘Vayaktiru’ means ‘they burned incense’ or ‘they worshipped’. ‘LeElohim acherim’ means ‘to the Gods other ones’ (other gods). ‘Lema’an hach’iseni’ means ‘in order to anger me’. ‘Bechol ma’asei yadehem’ means ‘with all the works of their hands’. ‘Vetitach chamati’ means ‘and my wrath will be poured out’. ‘Bamakom hazeh’ means ‘in this place’. ‘Velo tichbeh’ means ‘and it will not be quenched’.
[2CH.34.26] And to the king of Judah, who sends you to inquire of Yahveh, you shall say to him: “Thus says Yahveh, the Gods of Israel: concerning the things you have heard, [§]
ve-el-melech yehudah ha-sholeach etchem lidrosh bayahveh koh toamru elav sokho-amar yahveh elohey yisrael hadvarim asher shamata
This verse addresses a message to the king of Judah, sent through messengers to inquire of Yahveh. It instructs the messengers how to respond to the king, conveying a message from Yahveh, the God of Israel, concerning the things the king has heard.
[2CH.34.27] Because your heart is tender and you have humbled yourself before the Gods when you heard their words concerning this place and its inhabitants, and you humbled yourself before me and tore your clothes and wept before me, even I have heard, says Yahveh. [§]
Ya'an rach-lev-av-cha vatik-na-a mil-lif-nei Elohim be-shma-cha et-dvarav al-hamakom hazeh ve'al-yosh-avav vatik-na lifanai vatik-ra et-begadecha vatev-keh lifanai ve-gam-ani shamati ne'um-Yahveh.
This verse describes a person's reaction to hearing the word of the Gods, specifically concerning a place and its inhabitants. The person shows humility and sorrow by tearing their clothes and weeping before 'my Lord'. The speaker confirms that they also heard the declaration of Yahveh.
[2CH.34.28] Behold, I will gather you to your fathers, and you will be gathered to your graves in peace. And your eyes will not see all the evil that I bring upon this place and upon its inhabitants. And they returned to the king a word. [§]
hinnee osifcha el avotecha vene'esafta el kivrotecha b'shalom velo tire'ena einecha bechol hara'ah asher ani meviv al hamakom hazeh veal yoshavei vayashivu et hammelech davar.
This verse describes a promise of peaceful death and exemption from witnessing impending disaster. "Hinnee" means 'Behold, I'. "Osifcha" means 'I will gather you'. "El avotecha" means 'to your fathers'. "Vene'esafta" means 'and you will be gathered'. "El kivrotecha" means 'to your graves'. "B'shalom" means 'in peace'. "Velo tire'ena einecha" means 'and your eyes will not see'. "Bechol hara'ah" means 'all the evil'. "Asher ani meviv" means 'that I bring'. "Al hamakom hazeh" means 'upon this place'. "Veal yoshavei" means 'and upon its inhabitants'. "Vayashivu et hammelech davar" means 'and they returned to the king a word'.
[2CH.34.29] And the king sent and gathered all the elders of Judah and Jerusalem. [§]
va-yish-lach ha-me-lech va-yeh-eh-sof et-kol-zee-kay Yeh-oo-dah vee-roo-shah-laym
This verse describes a king sending for all the elders of Judah and Jerusalem. 'Va-yish-lach' means 'and he sent'. 'Ha-me-lech' means 'the king'. 'Va-yeh-eh-sof' means 'and he gathered'. 'Et-kol' means 'all'. 'Zee-kay' means 'elders'. 'Yeh-oo-dah' is the name Judah. 'Vee-roo-shah-laym' means 'and Jerusalem'.
[2CH.34.30] The king went up to the house of Yahveh, and every man of Judah and the inhabitants of Jerusalem went with him, along with the priests and the Levites and all the people, from the greatest to the least. And he read in their hearing all the words of the book of the covenant that was found in the house of Yahveh. [§]
Va'ya'al ha'melech beit-Yahveh vechol-ish Yehudah veyoshvei Yerushalayim vehakohanim vehalevim vechol-ha'am migadol ve'ad-katan vayikra be'ozneihem et-kol-divrei sefer habrit hanimtsa beit Yahveh.
This verse describes the king going up to the temple of Yahveh with all the people of Judah and the inhabitants of Jerusalem, along with the priests and Levites, and all the people from the greatest to the least. The king then read to them all the words of the book of the covenant that was found in the temple of Yahveh.
[2CH.34.31] And the king stood in his place and made the covenant before Yahveh to go after Yahveh and to keep His commandments, His testimonies, and His statutes with all his heart and with all his soul, to do the words of the covenant written on this book. [§]
Va-ya-ah-mod ha-meh-lech al-ah-mah-do va-yih-khrot et-ha-brit lif-nei Yahveh la-lekhet ah-har-ei Yahveh ve-lish-mor et-mitzvotav ve-eid-votav ve-chuk-av be-khol-lev-avo u-ve-khol-naf-sho la-ah-sot et-div-rei ha-brit ha-ktuv-im al-ha-sefer ha-zeh.
This verse describes a king standing in his place and making a covenant before Yahveh. The king pledges to follow Yahveh, to keep His commandments, His testimonies, and His statutes with all his heart and with all his soul, to do the words of the covenant written in this book.
[2CH.34.32] And all who were present in Jerusalem and Benjamin stood. And the inhabitants of Jerusalem made a covenant with the Gods, the God of their fathers. [§]
Va-ya-a-med et kol-ha-nim-tsa bi-yeru-sha-lim u-vi-nyamin. Va-ya-asu yosh-vei yeru-sha-lim k'brit elohim elohei avoteihem.
This verse describes the people standing in Jerusalem and Benjamin and making a covenant with the Gods, the God of their fathers. 'Va-ya-a-med' means 'and he stood' or 'and they stood'. 'Et' is a particle that marks the direct object. 'Kol-ha-nim-tsa' means 'all that exists' or 'everyone present'. 'Bi-yeru-sha-lim u-vi-nyamin' means 'in Jerusalem and in Benjamin'. 'Va-ya-asu' means 'and they made'. 'Yosh-vei yeru-sha-lim' means 'the inhabitants of Jerusalem'. 'K'brit' means 'a covenant'. 'Elohim' means 'the Gods'. 'Elohei avoteihem' means 'the God of their fathers'.
[2CH.34.33] And Josiah removed all the abominations from all the lands that belonged to the descendants of Israel. And he compelled all who were found in Israel to serve Yahveh, their God, all his days. They did not turn aside from following Yahveh, the God of their ancestors. [§]
va-ya-sar yo-a-shi-ya-hu et kol ha-to-e-vot mi-kol ha-a-ra-tzot a-sher li-v-nei yis-ra-el va-ya-avod et kol ha-nim-tza be-yis-ra-el la-avod et ye-ho-vah e-lo-hei-hem kol ya-maiv lo sa-ru mei-a-ha-rei ye-ho-vah e-lo-hei a-vo-tei-hem.
This verse describes the actions of Josiah, a king of Judah. It states that he removed all abominations from the lands belonging to the Israelites. It then states that he compelled all who were found in Israel to serve Yahveh, their God, throughout his days, and that they did not turn away from serving Yahveh, the God of their ancestors.
2CH.35
[2CH.35.1] And Josiah made Passover in Jerusalem to Yahveh, and they slaughtered the Passover on the fourteenth of the first month. [§]
Va-ya-as Yo-shi-ya-hu bi-yeru-sha-layim pesach la-Yahveh va-yish-chah-tu ha-pesach be-ar-ba-ah-ah-sar la-chodesh ha-ri-shon.
This verse describes Josiah celebrating Passover in Jerusalem. 'Va-ya-as' means 'and he made' or 'and he did'. 'Yo-shi-ya-hu' is the name Josiah. 'Bi-yeru-sha-layim' means 'in Jerusalem'. 'Pesach' is Passover. 'La-Yahveh' means 'to Yahveh'. 'Va-yish-chah-tu' means 'and they slaughtered'. 'Ha-pesach' means 'the Passover [sacrifice]'. 'Be-ar-ba-ah-ah-sar' means 'on the fourteenth'. 'La-chodesh' means 'of the month'. 'Ha-ri-shon' means 'the first'.
[2CH.35.2] And the priests stood at their duties, and they strengthened them for the service of the house of Yahveh. [§]
va-ya-a-med ha-ko-ha-nim al-mish-mer-o-tam va-ye-chaz-kem la-a-vo-dat beit Yahveh.
This verse describes the priests standing at their duties and being strengthened to serve in the house of Yahveh. 'Va-ya-a-med' means 'and they stood'. 'Ha-ko-ha-nim' means 'the priests'. 'Al-mish-mer-o-tam' means 'at their duties' or 'at their watch'. 'Va-ye-chaz-kem' means 'and strengthened them'. 'La-a-vo-dat' means 'for the service of'. 'Beit Yahveh' means 'the house of Yahveh'.
[2CH.35.3] And he said to the Levites, those skilled in understanding to all Israel, the holy ones to Yahveh, "Bring the Ark of the Holiness into the house that Solomon, son of David, king of Israel, built. You shall not bear a load upon your shoulder. Now, serve Yahveh, your God, and his people, Israel." [§]
Va-yo-mer la-levi-im ha-mev-o-nim le-chol-yis-ra-el ha-kedosh-im la-ye-ho-vah te-nu et a-ron ha-ko-desh ba-bayit asher bana shlo-mo ben-david me-lech yis-ra-el ein-la-chem masa ba-katef ata-ah iv-du et ye-ho-vah elo-hei-chem ve-et am-mo yis-ra-el.
This verse is an instruction given to the Levites regarding the Ark of the Covenant. It instructs them to place the sacred Ark in the Temple built by Solomon, son of David, king of Israel. It assures them they will not need to carry the Ark, and instructs them to serve Yahveh, their God, and his people, Israel.
[2CH.35.4] And prepare for the homes of your ancestors according to your divisions, in the writing of David, king of Israel, and in the writing of Solomon, his son. [§]
veha'khinu lebeit avoteikhem kemakhlekoteikhem bikhtav david melekh yisrael uvikhtav shlomo beno.
This verse instructs people to prepare records related to their ancestral homes, organized according to their divisions, as documented in the writings of King David and his son Solomon. 'Veha'khinu' means 'and prepare'. 'Lebeit avoteikhem' means 'for the house of your fathers' or 'for your ancestral homes'. 'Kemakhlekoteikhem' means 'according to your divisions'. 'Bikhtav david melekh yisrael' means 'in the writing of David, king of Israel'. 'Uvikhtav shlomo beno' means 'and in the writing of Solomon, his son'.
[2CH.35.5] And they stood in the holy place in divisions according to the house of their fathers, to your brothers, the sons of the people, and the allotment of the house of the fathers was to the Levites. [§]
ve'imdu bakodesh lifluggoth beit ha'avot la'echichem b'nei ha'am vachlukat beit av lalvim.
This verse describes the arrangement of the Levites within the sanctuary. 'Ve'imdu' means 'and they stood'. 'Bakodesh' means 'in the holy place'. 'Lifluggoth' means 'in divisions'. 'Beit ha'avot' means 'house of the fathers', referring to the ancestral houses or clans. 'La'echichem' means 'to your brothers'. 'B'nei ha'am' means 'sons of the people', referring to the Israelites. 'Vachlukat' means 'and the allotment'. 'Beit av' again means 'house of the fathers' or 'clan'. 'Lalvim' means 'to the Levites'. Therefore, the verse describes the Levites standing in their designated divisions within the sanctuary, based on their ancestral clans, for service to the people.
[2CH.35.6] And you shall slaughter the Passover, and sanctify yourselves, and prepare it for your brothers, to do as the word of Yahveh in the hand of Moses. [§]
veshachtu hapasach vehitkaddshu vehachinu la'acheichem la'asot kidvar-Yahveh beyad-Mosheh.
This verse instructs the Israelites to slaughter the Passover sacrifice, sanctify themselves, and prepare it for their brothers, in accordance with the word of Yahveh through the hand of Moses.
[2CH.35.7] And Josiah provided sheep, lambs, and kids of goats, all for the Passovers, to all who were present in the number of thirty thousand, and cattle, three thousand. These were from the wealth of the king. [§]
vayarem yoashiyu livnei ha'am tso'an kevasim ubnei izzim hakol la'pesachim l'kol hannimtsa lemisspar shloshim elef ubakar shloshet alfim elleh mer'chush hamelech.
This verse details the provision of animals for the Passover sacrifice by King Josiah. 'Vayarem' means 'and he raised' or 'and he provided'. 'Yoashiyu' is the name 'Josiah'. 'Livnei ha'am' means 'to the sons of the people'. 'Tso'an' means 'sheep'. 'Kevasim' means 'lambs'. 'Uvnei izzim' means 'and kids of goats'. 'Hakol' means 'all'. 'La'pesachim' means 'for the Passovers'. 'L'kol hannimtsa' means 'to all who are found'. 'Lemisspar' means 'in number'. 'Shloshim elef' means 'thirty thousand'. 'Uvakar' means 'and cattle'. 'Shloshet alfim' means 'three thousand'. 'Elleh' means 'these'. 'Mer'chush hamelech' means 'from the wealth of the king'.
[2CH.35.8] And their leaders gave a freewill offering to the people, to the priests, and to the Levites. Hilkiah, Zechariah, and Jihiel, leaders of the house of the Gods, gave to the priests for the Passover sacrifices, one thousand and six hundred, and cattle, three hundred. [§]
v'sarav l'nidava la'am lakohanim u'lalviyim herimu chilkiyahu u'z'kharyahu vihiy'el negidei beit ha'elohim lakohanim natnu la'pesachim alfayim v'shesh me'ot u'vakar shlosh me'ot.
This verse describes the leaders giving a freewill offering to the people, to the priests, and to the Levites. Specifically, Hilkiah, Zechariah, and Jihiel, leaders of the house of the Gods, gave to the priests for the Passover sacrifices, one thousand and six hundred, and cattle, three hundred.
[2CH.35.9] And Kohanan, and Shmaya, and Natanel, his brothers, and Hashabyah, and Yiel, and Yozabad, leaders of the Levites, raised up for the Levites for the Passovers five thousand head of cattle, and oxen five hundred. [§]
vekho-nan-yah-hu ush-ma-yah-hu un-tan-el a-chav-yah-hu v’chas-hav-yah-hu vi-yi-el v’yo-za-vad sa-rei ha-le-vim he-rim-u la-le-vim la-p’sa-chim cha-me-shet a-la-fim u-va-kar cha-mesh mei-ot.
This verse describes the Levites who were appointed to prepare for the Passover. It lists the names of several Levite leaders and specifies the number of cattle and livestock they were responsible for preparing.
[2CH.35.10] And the work was completed, and the priests stood in their places, and the Levites in their divisions, as the command of the king. [§]
va-tee-kon ha-ah-vo-dah va-yah-am-du ha-ko-hay-neem al-ah-mah-dahm ve-ha-le-vee-eem al-mah-khle-ko-tahm ke-meetz-vah-t ha-meh-lech.
This verse describes the completion of the work and the positioning of the priests and Levites in their designated places, according to the king's command. 'va-tee-kon' means 'and the work was completed'. 'ha-ah-vo-dah' means 'the work'. 'va-yah-am-du' means 'and they stood'. 'ha-ko-hay-neem' means 'the priests'. 'al-ah-mah-dahm' means 'upon their standing places'. 've-ha-le-vee-eem' means 'and the Levites'. 'al-mah-khle-ko-tahm' means 'upon their divisions'. 'ke-meetz-vah-t ha-meh-lech' means 'according to the command of the king'.
[2CH.35.11] And they slaughtered the Passover, and the priests threw [it] from their hand, and the Levites were stripping [it]. [§]
va-yish-cha-tu ha-pas-ach va-yiz-re-ku ha-co-ha-nim mi-ya-dam ve-ha-le-vi-im map-shi-tim.
This verse describes the actions taken during the Passover sacrifice. 'va-yish-cha-tu' means 'and they slaughtered'. 'ha-pas-ach' is 'the Passover'. 'va-yiz-re-ku' means 'and they threw'. 'ha-co-ha-nim' means 'the priests'. 'mi-ya-dam' means 'from their hand'. 've-ha-le-vi-im' means 'and the Levites'. 'map-shi-tim' means 'they were stripping'.
[2CH.35.12] And they brought the whole burnt offering for their appointed times, to divisions by father’s house to the sons of the people, to offer to Yahveh, as it is written in the book of Moses, and thus to the cattle. [§]
va yasiru haolah le titam le miflagot le beit avot livnei ha am le hakriv la yahveh ka katuv be sefer mosheh ve khen la vakar
This verse describes how the people brought their offerings according to the instructions in the Book of Moses. 'Yasiru' means 'they removed' or 'they brought'. 'Haolah' is 'the whole burnt offering'. 'Le titam' means 'for their appointed times'. 'Miflagot' means 'divisions' or 'tribes'. 'Beit avot' means 'father’s house’ or ‘clan’. 'Livnei ha am' means 'to the sons of the people'. 'Le hakriv' means 'to offer'. 'La yahveh' means 'to Yahveh'. 'Ka katuv' means 'as it is written'. 'Be sefer mosheh' means 'in the book of Moses'. 'Ve khen' means 'and thus'. 'La vakar' means 'to the cattle'.
[2CH.35.13] And they cooked the Passover in the fire according to the ordinance, and the holy things they cooked in pots and in cauldrons and in pans, and they distributed to all the sons of the people. [§]
vay-bash-loo ha-pes-akh bah-esh kah-meesh-pat ve-ha-ko-da-sheem bish-loo bas-see-rot u-vad-deem u-vat-se-la-khot va-ya-ree-tzoo le-khol be-nei ha-am.
This verse describes the preparation and distribution of the Passover sacrifice and its associated offerings. 'Vay-bash-loo' means 'and they cooked'. 'Ha-pes-akh' is 'the Passover'. 'Bah-esh' is 'in the fire'. 'Kah-meesh-pat' means 'according to the ordinance'. 'Ve-ha-ko-da-sheem' is 'and the holy things'. 'Bish-loo' means 'they cooked'. 'Bas-see-rot' means 'in pots'. 'U-vad-deem' means 'and in cauldrons'. 'U-vat-se-la-khot' means 'and in pans'. 'Va-ya-ree-tzoo' means 'and they dashed/distributed'. 'Le-khol be-nei ha-am' means 'to all the sons of the people'.
[2CH.35.14] And after they prepared for them and for the priests, for the priests, sons of Aaron, in offering the burnt offering and the fat portions until night. And the Levites prepared for them and for the priests, sons of Aaron. [§]
ve'achar hekhinu lahem velakohanim ki hakohanim benei aharon beh'alot ha'olah vehachalavim ad-lailah vehalevim hekhinu lahem velakohanim benei aharon.
This verse describes preparations made by both the Levites and the priests, who are descendants of Aaron. The preparations relate to sacrifices – specifically, the burnt offering and the fat portions – and were done until nightfall. 'Ve'achar' means 'and after'. 'Hehkinu' means 'we prepared'. 'Lahem' means 'for them'. 'Velakohanim' means 'and for the priests'. 'Ki' means 'for, because'. 'Benei' means 'sons of'. 'Beha'alot' means 'in offering'. 'Ha'olah' means 'the burnt offering'. 'Vehachalavim' means 'and the fat portions'. 'Ad-lailah' means 'until night'. 'Vehalevim' means 'and the Levites'.
[2CH.35.15] And the singers, the sons of Asaph, were in their stations according to the command of David and Asaph and Heman and Jeduthun, who saw the king and the gatekeepers for gate and gate, they do not have to turn away from their service, because their brothers the Levites had prepared for them. [§]
veham'shorerim b'nei-Asaf al-ma'amadahm k'mitzvat David veAsaf veHeyman vi'dudun chozeh hamelech vehasho'arim lesha'ar vasha'ar ein lahem lasur me'al avodatam ki-acheyhem haleviyim hekinu lahem.
This verse describes the duties of the musicians, gatekeepers, and Levites during David's reign. The musicians, descendants of Asaph, performed their duties according to the instructions of David, Asaph, Heman, and Jeduthun, who were royal seers. The gatekeepers were assigned to specific gates and were not to deviate from their responsibilities. This was because their fellow Levites had made preparations for them.
[2CH.35.16] And all the service of Yahveh was completed on that day, to keep the Passover and offer burnt offerings on the altar of Yahveh, according to the commandment of King Josiah. [§]
va-tee-kon kol-a-vo-dat ye-ho-vah ba-yom ha-hoo la-a-sot ha-pesach ve-ha-a-lot o-lot al miz-bach ye-ho-vah ke-mitz-vat ha-me-lech yo-a-shi-yah-hoo.
This verse describes the completion of all the work related to Yahveh on that day, to keep the Passover and offer burnt offerings on the altar of Yahveh, according to the commandment of King Josiah. 'Vatikon' means 'was completed'. 'Avodat' means 'work' or 'service'. 'Yom' means 'day'. 'La-asot' means 'to keep' or 'to do'. 'Ha-pesach' is 'the Passover'. 'Ha-alot' is 'the offering'. 'Olot' means 'burnt offerings'. 'Mizbach' means 'altar'. 'Mitzvat' means 'commandment'. 'Ha-melech' means 'the king'. 'Yo-a-shi-yah-hoo' is the king’s name.
[2CH.35.17] The descendants of Israel who were present kept the Passover at that time, and the Feast of Unleavened Bread for seven days. [§]
vayasu bnei yisrael hanimtzaim et hapesach ba'et hahiya ve'et chag hamatzot shivat yamim.
This verse describes the Israelites observing the Passover and the Feast of Unleavened Bread. Let's break down the names of God or significant titles: There aren't any explicit names of God in this verse, however, the concept of 'God' is implied in the observance of these feasts. The verse details *what* the Israelites did, not *who* directed them.
[2CH.35.18] And no Passover was made like this in Israel from the days of Samuel the prophet, and all the kings of Israel did not do like the Passover that Josiah did, and the priests and the Levites and all Judah and Israel who were found, and the residents of Jerusalem. [§]
ve-lo na'aseh pesach kamohu be-yisrael mi-mei shmuel hanavi ve-chol malchei yisrael lo asu ka-pesach asher asa yo'ashiyahu ve-hakohanim ve-halevim ve-chol yehudah ve-yisrael hanim'tza ve-yoshvei yerushalayim.
This verse describes a Passover observance under King Josiah that was unlike any other held in Israel since the time of the prophet Samuel. It emphasizes that neither the kings of Israel nor the people had observed a Passover with such detail and adherence to the instructions. It was observed by the priests, Levites, all of Judah and Israel who were present, and those who resided in Jerusalem.
[2CH.35.19] In eighteen years of the reign of Josiah, this Passover was celebrated. [§]
bishmoneh esreh shanah lemalchut Yoashiyahu na'asah hapesach hazeh.
This verse describes when Passover was celebrated during the reign of Josiah. "bishmoneh esreh" means "in eighteen". "shanah" means "year". "lemalchut" means "for the kingdom/reign of". "Yoashiyahu" is the proper name Josiah. "na'asah" means "was made/was celebrated". "hapesach" means "the Passover". "hazeh" means "this".
[2CH.35.20] After all of this, which Josiah had prepared concerning the temple, Necho, king of Egypt, went up to wage war at Carchemish upon the Euphrates. And Josiah went out to confront him. [§]
akharei kol-zot asher hekhin yoashiyahu et-habayit alah nekhu melekh-mitzrayim lehilakhem bekarkemish al-prat vayetzei likrato yoashiyahu.
This verse describes events following preparations made by Josiah. It states that Necho, the king of Egypt, went up to fight at Carchemish by the Euphrates. Josiah then went out to meet him.
[2CH.35.21] And he sent messengers to him, saying, "What do I and you have, king of Judah? Not against you is this day, for to the house of warfare have I gone. And the Gods said to my commander, ‘Stop yourself from the Gods who are with me, and let not any destroy you.’ [§]
va-yish-lach e-la-yav mal-a-khim le-emor ma-li ve-lach me-lech ye-hu-dah lo-a-ley-kha at-tah ha-yom ki el-beit mil-cha-mti ve-lo-him a-mar le-va-he-leni cha-dal-le-kha me-e-lo-him a-sher im-mi ve-al ya-shchit-kha.
This verse describes a message sent from the king of Judah to the commanders of the army of the king of Assyria. The king of Judah is attempting to dissuade the Assyrian commanders from attacking Jerusalem, appealing to their god and suggesting that if they refrain, their god will not destroy them. It is an attempt to negotiate through religious appeals.
[2CH.35.22] And Josiah did not turn his face from him, for he disguised himself to fight him, and he did not listen to the words of reproach from the mouth of the Gods, and he came to fight in the valley of Megiddo. [§]
ve-lo-he-sev yo-a-shi-ya-hu pa-nav mi-me-nu ki le-hi-la-chem bo hi-tcha-pes ve-lo sha-ma el di-vrei ne-cho mi-pi Elohim va-ya-vo le-hi-la-chem be-bi-ke-at me-gid-do.
This verse describes Josiah turning away from listening to a prophetic warning and choosing to go to battle. 'Yo-a-shi-ya-hu' is the proper name Josiah. 'Pa-nav' means his face, indicating a turning away. 'Mi-me-nu' means from him, referring to the prophet. 'Ki' means 'for' or 'because'. 'Le-hi-la-chem' means 'to fight'. 'Hi-tcha-pes' means 'disguised himself', implying preparation for battle. 'Sha-ma' means 'to hear' or 'to obey'. 'Di-vrei ne-cho' means 'the words of reproach'. 'Mi-pi Elohim' means 'from the mouth of the Gods'. 'Va-ya-vo' means 'and he came'. 'Bi-ke-at me-gid-do' means 'the valley of Megiddo'.
[2CH.35.23] The singers warned the king Yoashiyahu, and the king said to his servants, "Remove me, for I am very sick." [§]
vayoru hayorim lamelech yoashiyahu vayomer hammelech laavadav ha’aviruni ki hachaliti me’od.
This verse describes the singers warning the king Yoashiyahu. The king then asks his servants to remove him, as he is very sick. The word ‘yorim’ is plural, meaning ‘the singers’. ‘Hachaliti’ means ‘I am sick’.
[2CH.35.24] And his servants brought him down from the chariot, and they placed him on a secondary chariot which was his, and they brought him to Jerusalem, and he died and was buried in the burial places of his ancestors. And all of Judah and Jerusalem mourned for Josiah. [§]
va-ya-a-veer-u-hu av-a-dav-hu min-ha-mer-ka-vah va-ya-ra-kee-vu-hu al re-chev ha-mish-neh asher-lo va-yo-lee-chu-hu ye-ru-sha-la-im va-ya-mat va-yi-ka-ver be-kev-rot av-o-tav ve-chol-ye-hu-dah vi-ru-sha-la-im mit-a-ve-lim al-yo-a-shi-yah-hu.
This verse describes the transport of Josiah's body after his death. It details how his servants brought him down from his chariot, placed him on a secondary chariot, brought him to Jerusalem, where he was buried with his ancestors. The verse concludes by stating that all of Judah and Jerusalem mourned for Josiah.
[2CH.35.25] Jeremiah lamented over Josiah, and all the leaders and the prophetesses joined in their lamentations over Josiah until this day. They established it as a law for Israel, and they are written on the lamentations. [§]
vayeconen yirmiyahu al-yoashiyah vayo’meru kol-hasarim vehasarot bekinoteyhem al-yoashiyah ad-hayom vayit’num lechoq al-yisrael vehinam ketuvim al-haquinot.
This verse describes Jeremiah lamenting over Josiah, and all the leaders and prophetesses joining in the lamentation, establishing it as a custom for Israel, and recording the lamentations themselves.
[2CH.35.26] And the remainder of the words of Josiah, and his kindnesses, are as it is written in the law of Yahveh. [§]
ve-ye-ter div-rei yo-a-shi-ya-hu u-cha-sa-dav ka-ka-tuv be-to-rat Yahveh.
This verse discusses the remaining words and kindnesses of Josiah, as written in the law of Yahveh. 'Ve-ye-ter' means 'and the remainder'. 'Div-rei' means 'words of'. 'Yo-a-shi-ya-hu' is the name Josiah. 'U-cha-sa-dav' means 'and his kindnesses'. 'Ka-ka-tuv' means 'as it is written'. 'Be-to-rat' means 'in the law of'. 'Yahveh' is the proper name of God.
[2CH.35.27] And his first words and his last words are written on the book of the kings of Israel and Judah. [§]
oo-deh-vah-reev hah-ree-shoh-neem veh-hah-ah-hah-ro-neem hee-naam ke-too-veem al-seh-fer mal-khey-yis-rah-el ve-yeh-oo-dah.
This verse discusses the writings about the kings of Israel and Judah. 'D'vareiv' means 'his words', referring to God. 'Harishonim' means 'the first ones', and 'ha'aharonim' means 'the last ones'. 'Ketuvim' means 'are written'. 'Sefer' means 'book'. 'Malkhei' means 'kings of'. 'Yisrael' is 'Israel' and 'Yehudah' is 'Judah'.
2CH.36
[2CH.36.1] And the people of the land took Jehoahaz, the son of Josiah, and they made him king in Jerusalem in place of his father. [§]
va-yik-khu am-ha-a-retz et-ye-ho-a-khaz ben-yo-a-shi-ya-hu va-ya-mli-khu-hu ta-khat-a-vi-v bi-ru-sha-la-yim
This verse describes the people of the land taking Jehoahaz, the son of Josiah, and making him king in Jerusalem in place of his father. 'Am-ha-aretz' literally means 'people of the land'. 'Va-yikhu' means 'and they took'. 'Et' is a grammatical particle. 'Ben' means 'son'. 'Va-yamlikhu-hu' means 'and they made him king'. 'Takhat' means 'in place of'. 'Avi-v' means 'his father'. 'Bi-ru-sha-la-yim' means 'in Jerusalem'.
[2CH.36.2] Aged twenty-three years, Yoachaz reigned as king, and three months he reigned in Jerusalem. [§]
ben-shalosh ve-esrim shanah yoachaz be-malcho va-shaloshah chodashim malach bi-yerushalayim.
This verse states the age and length of reign of Yoachaz. 'Ben' means son, often used in the sense of 'aged'. 'Shalosh ve-esrim' means twenty-three. 'Shanah' means year. 'Yoachaz' is the name of the king. 'Be-malcho' means in his kingdom, or as king. 'Va-shaloshah chodashim' means and three months. 'Malach' means he reigned. 'Bi-yerushalayim' means in Jerusalem.
[2CH.36.3] And the king of Egypt removed him to Jerusalem, and he punished the land with one hundred weights of silver and one weight of gold. [§]
vay-see-reh-hoo meh-lech-mee-tzray-eem bee-yer-oo-shah-leem vah-yah-anosh et ha-ah-retz may-ah kee-kar-keh-sef v’kee-kar zah-hav
This verse describes a king of Egypt removing someone to Jerusalem and then exacting a punishment from the land, quantified as one hundred weights of silver and one weight of gold. The subject of 'removing' is not specified, and 'the land' is the recipient of the punishment. 'Weights' in this context likely refers to a standard unit of measure for commodities.
[2CH.36.4] And the king of Egypt made Eliakim, his brother, king over Judah and Jerusalem, and he changed his name to Jehoiakim. And Pharaoh took Yoahaz, his brother, and brought him to Egypt. [§]
Va-yam-lech me-lech mitz-raim et el-ya-kim a-chi-v al ye-hu-dah vi-ru-sha-lim va-yas-sev et shmo ye-ho-ya-kim ve-et yo-a-haz a-chi-v la-kach ne-cho va-ye-vi-e-hu mitz-ra-yim.
This verse describes the king of Egypt establishing Eliakim as king over Judah and Jerusalem, changing his name to Jehoiakim, and taking his brother Yoahaz as a captive to Egypt. 'Va-yam-lech' means 'and the king made reign.' 'Melech mitzraim' is 'the king of Egypt.' 'Et el-ya-kim' is 'Eliakim.' 'A-chi-v' is 'his brother.' 'Al ye-hu-dah vi-ru-sha-lim' means 'over Judah and Jerusalem.' 'Va-yas-sev' means 'and he changed.' 'Et shmo' means 'his name.' 'Ye-ho-ya-kim' is the new name. 'Ve-et yo-a-haz' is 'and Yoahaz.' 'La-kach ne-cho' means 'took, Pharaoh.' 'Va-ye-vi-e-hu mitz-ra-yim' means 'and he brought him to Egypt.'
[2CH.36.5] Jehoiakim was twenty-five years old when he began to reign, and he reigned for eleven years in Jerusalem. And he did evil in the eyes of Yahveh, his Gods. [§]
ben-esh-rim ve-cha-mesh sha-nah ye-ho-ya-kim be-mal-kho ve-a-chat es-reh sha-nah ma-lach bi-ru-sha-la-yim va-ya-as ha-ra be-ei-nei ye-va-veh e-lo-hayv.
This verse describes the age and reign of Jehoiakim, and states that he did evil in the eyes of Yahveh, his God. "Ben-esh-rim ve-chamesh" means 'son of twenty and five' which is equivalent to 'twenty-five years old'. "Ve-achat esreh shanah" means 'and eleven years'. "Va-ya-as ha-ra" means 'and he did evil'. "Be-ei-nei" means 'in the eyes of'. "Elohayv" is the possessive of Elohim, meaning 'his Gods'.
[2CH.36.6] Upon him, Nebuchadnezzar, king of Babel, ascended and he took him captive in bronze, to lead him to Babel. [§]
ah-layv ah-lah nev-oo-kad-neh-tsar meh-lek bah-vel vay-ah-ser-ay-hoo bah-nekhush-ta-yim leh-ho-lee-kho bah-veh-lah
This verse describes Nebuchadnezzar, king of Babel, taking someone captive and binding them in bronze shackles to take them to Babel. The 'him' refers to Jehoiachin, the king of Judah, in the broader context of the passage.
[2CH.36.7] And the vessels of the temple of Yahveh, Nebuchadnezzar brought to Babylon, and he put them in his temple in Babylon. [§]
oomiklei beit yahveh hevia nevukadnetsar levavel vayitnem behekhalo bevavel
This verse describes Nebuchadnezzar taking items from the temple of Yahveh and placing them in his temple in Babylon. 'oomiklei' means 'and the vessels of'. 'beit yahveh' means 'house of Yahveh', or 'the temple of Yahveh'. 'hevia' means 'he brought'. 'nevukadnetsar' is the name Nebuchadnezzar. 'levavel' means 'to Babylon'. 'vayitnem' means 'and he put them'. 'behekhalo' means 'in his temple'. 'bevavel' means 'in Babylon'.
[2CH.36.8] And the rest of the words concerning Yahveh-Joachim and his abominations which he did, and what was found against him, are written upon the book of the kings of Israel and Judah. And Yahveh-Joachim’s son, Yahveh-Joachin, reigned in his place. [§]
ve-yeter divrei yeho-ya-kim ve-to-e-votav asher-asah ve-han-nim-tsa alav hinam ketuvim al-sefer malchei yisra-el ve-yehu-dah va-yimloch yeho-ya-chin beno tachatav.
This verse describes the remaining words concerning Jehoiakim, his abominations that he did, and what was found against him, which are written in the book of the kings of Israel and Judah. It then states that Jehoiachin, his son, reigned in his place.
[2CH.36.9] Jehoiakim was eight years old when he began to reign, and he reigned for three months and ten days in Jerusalem. And he did evil in the eyes of Yahveh. [§]
ben-shmoneh shanim yehoiyakin bemalkho u'shlosha hodashim va'aseret yamim malakh biyrushalaim vayasa harah be'einei Yahveh.
This verse states the age and duration of Jehoiakin's reign in Jerusalem, as well as a judgment upon his actions. 'Ben' means 'son', 'shmoneh' means 'eight', 'shanim' means 'years', 'yehoiyakin' is a proper name, 'bemalkho' means 'in his reign', 'u'shlosha' means 'and three', 'hodashim' means 'months', 'va'aseret' means 'and ten', 'yamim' means 'days', 'malakh' means 'he reigned', 'biyrushalaim' means 'in Jerusalem', 'vayasa' means 'and he did', 'harah' means 'evil', 'be'einei' means 'in the eyes of', and 'Yahveh' is the name of God.
[2CH.36.10] And in the seventh year, the king Nebuchadnezzar sent and brought to Babylon the desirable vessels of the temple of Yahveh. And he made Zedekiah, his brother, king over Judah and Jerusalem. [§]
v'litshuvat hashanah shalach hamelech nevuchadnetzar vayive'ehu bavela im-klei chemdat beit-yahveh vayemlech et-tzidkiyahu achiv al-yehuda viyrushalayim.
This verse describes King Nebuchadnezzar's actions after a period of return or restoration (likely referring to a brief period of independence for Judah). He sent for and brought the vessels of desire from the temple of Yahveh to Babylon. Then he made Zedekiah, his brother, king over Judah and Jerusalem.
[2CH.36.11] Zedekiah was twenty-one years old when he began to reign, and he reigned eleven years in Jerusalem. [§]
ben-esrim ve-achat shanah tzidkiyahu be-malcho; ve-achat esreh shanah malakh bi-yerushalayim.
This verse states the age and length of reign of King Zedekiah. "Ben" means son. "Esrim" means twenty. "Ve-achat" means and one, making twenty-one. "Shanah" means year. "Tzidkiyahu" is the king's name. "Be-malcho" means in his kingship or while reigning. "Ve-achat esreh" means and eleven. "Malakh" means he reigned. "Bi-yerushalayim" means in Jerusalem.
[2CH.36.12] And he did evil in the sight of Yahveh, the Gods, and did not submit before Jeremiah the prophet, from the mouth of Yahveh. [§]
Va-ya-as ha-ra be-ei-nei Yahveh Elohimav lo nich-na mi-lif-nei Yir-me-ya-hu ha-navi mi-pi Yahveh.
This verse describes someone doing evil in the sight of Yahveh, the Gods, and not submitting before Jeremiah the prophet, from the mouth of Yahveh. The 'ha' before 'ra' and 'navi' is the definite article 'the'. 'Be-ei-nei' means 'in the sight of'. 'Lo nich-na' means 'did not submit'. 'Mi-lif-nei' means 'before'. 'Mi-pi' means 'from the mouth of'. 'Elohimav' means 'his Gods'.
[2CH.36.13] And also, King Nebuchadnezzar rebelled, who had sworn by the Gods, and he stiffened his neck and hardened his heart from turning to Yahveh, the God of Israel. [§]
ve-gam ba-melech nevukhadnetzar marad, asher hishbiyu bo be-elohim, va-yekesh et-arpo, va-yametz et-levavo mishuv el-yahveh elohei yisrael.
This verse describes King Nebuchadnezzar’s rebellion against the Gods. He was sworn to the Gods, but stiffened his neck and hardened his heart, refusing to return to Yahveh, the God of Israel.
[2CH.36.14] Also, all the chiefs of the priests and the people greatly increased in committing transgression, like all the abominations of the nations, and they defiled the house of Yahveh, which He had sanctified in Jerusalem. [§]
Gam kol sarei hakohanim vehaham hirbu limeol ma'al kchol toevot hagoyim vaytame'u et beit Yahveh asher hikdish birushalayim.
This verse details the widespread corruption and idolatry that occurred amongst the priests and the people. 'Gam' means 'also' or 'even'. 'Kol' means 'all'. 'Sarei' means 'chiefs' or 'princes'. 'Hakohanim' refers to 'the priests'. 'Veham' means 'and the people'. 'Hirbu' means 'they increased' or 'they multiplied'. 'Limeol ma'al' means 'to commit transgression'. 'Kchol toevot hagoyim' means 'all the abominations of the nations'. 'Vaytame'u' means 'and they defiled'. 'Et beit Yahveh' means 'the house of Yahveh'. 'Asher hikdish' means 'which He sanctified'. 'Birushalayim' means 'in Jerusalem'.
[2CH.36.15] And Yahveh, the Gods of their ancestors, sent against them in the hand of his messengers, early and repeatedly, because he had compassion on his people and on his dwelling. [§]
Va-yish-lach Yahveh Elohim avoteihem aleihem beyad malachav hashkem veshloach ki-chamal al-amo ve-al-meono
This verse describes Yahveh, the Gods of their ancestors, sending messengers against them. It notes that this action was taken because Yahveh had compassion on his people and his dwelling place.
[2CH.36.16] And they were provoking the messengers of the Gods, and despising His words, and mocking His prophets, until the anger of Yahveh rose against His people until there was no healing. [§]
vayihu mal'avim b'mal'achei haElohim uvozim d'varav umit'at'im bi'neviav ad alot chamat-Yahveh b'amo ad-l'ein marpe.
This verse describes the people provoking the messengers of the Gods, despising His words, and mocking His prophets. This continued until the anger of Yahveh rose against His people to the point of no healing.
[2CH.36.17] And he went up against them, the king of the Babylonians, and he killed their young men with the sword in their house of the holy place, and he did not spare any young man or virgin, old person or frail one. All he gave into his hand. [§]
va'yal 'alehem et-melech kashdim va'yaharog bahurehem bacherev bebeyt mikdasham velo chamal al-bahur uvetulah zaken veyashish hakol natan beyado.
This verse describes the king of Babylon attacking and slaughtering the young men within the temple. It emphasizes the complete lack of mercy shown, extending to both young men and women, old and frail. The phrase 'handed into his hand' denotes complete subjugation and control.
[2CH.36.18] And all the utensils of the house of the Gods, both the great and the small, and the treasures of the house of Yahveh, and the treasures of the king and his officials – all Babylon brought. [§]
vechol kely beit haElohim hagdolim vehaktonim veotzarot beit Yahveh veotzarot hammelech vesarov hakol hevia Bavel.
This verse describes the taking of items from the Temple in Jerusalem by Babylon. 'vechol' means 'and all'. 'kely' means 'utensils' or 'vessels'. 'beit' means 'house of', often referring to the Temple. 'haElohim' means 'the Gods'. 'hagdolim vehaktonim' means 'the great and the small'. 'veotzarot' means 'and treasures'. 'beit Yahveh' means 'house of Yahveh'. 'hammelech vesarov' means 'the king and his officials'. 'hakol' means 'all'. 'hevia' means 'brought'. 'Bavel' means 'Babylon'.
[2CH.36.19] And they burned the house of the Gods, and they broke the wall of Jerusalem, and all her palaces they burned with fire, and all the desirable vessels of her to destroy. [§]
Va'yis'refu et-beit ha'elohim va'yenatzu et homat Yerushalayim vechol armnoteha sarfu ba'esh vechol keli machamadeha lehashchit.
This verse describes the destruction of the Temple and the walls of Jerusalem. 'Va'yis'refu' means 'and they burned'. 'Et-beit ha'elohim' means 'the house of the Gods'. 'Va'yenatzu' means 'and they broke'. 'Et homat Yerushalayim' means 'the wall of Jerusalem'. 'Vechol armnoteha' means 'and all her palaces'. 'Sarfu ba'esh' means 'they burned with fire'. 'Vechol keli machamadeha' means 'and all the desirable vessels of her'. 'Lehashchit' means 'to destroy'.
[2CH.36.20] And the remnant was exiled from the sword to Babylon, and they became servants for him and his sons until the reign of the kingdom of Persia. [§]
vayegel hasherit min-hacherev el-bavel vayihyu-lo ulvanav laavadim ad-moloch malchut paras
This verse describes the remnant of Israel being taken into exile in Babylon and becoming servants until the kingdom of Persia rose to power. “vayegel” indicates a past action of exile or deportation. “Hasherit” means the remnant. “min-hacherev” is ‘from the sword’ indicating being spared from death. “el-bavel” means ‘to Babylon’. “vayihyu-lo ulvanav” means ‘and they became for him and his sons’. “laavadim” means ‘servants’. “ad-moloch malchut paras” means ‘until the reign of the kingdom of Persia.’
[2CH.36.21] To fulfill the word of Yahveh in the mouth of Jeremiah, until the land is satisfied with its Sabbaths, all the days of the desolation it rested to fulfill seventy years. [§]
lə·mal·lōṯ də·ḇar-yə·hō·wāh bə·p̄î yir·mə·yā·hū ʿaḏ-rā·ṣā·ṯāh hā·’ā·reṣ ʾet-šab·bə·tō·ṯe·hā kāl-yə·mê hā·šam·māh šā·ḇā·ṯāh lə·mal·lōṯ šiv·ʿîm šā·nāh.
This verse discusses the fulfillment of the word of Yahveh through the prophet Jeremiah, specifically relating to the land resting during its Sabbaths. It states that the land will rest until it has enjoyed its Sabbaths, and that the entirety of the desolation will be a period of rest to fulfill seventy years. 'lə·mal·lōṯ' means 'to fulfill', 'də·ḇar-yə·hō·wāh' is 'the word of Yahveh', 'bə·p̄î yir·mə·yā·hū' is 'in the mouth of Jeremiah', 'ʿaḏ-rā·ṣā·ṯāh hā·’ā·reṣ' means 'until the land is satisfied', 'ʾet-šab·bə·tō·ṯe·hā' means 'its Sabbaths', 'kāl-yə·mê hā·šam·māh' is 'all the days of the desolation', 'šā·ḇā·ṯāh' is 'it rested', and 'lə·mal·lōṯ šiv·ʿîm šā·nāh' means 'to fulfill seventy years'.
[2CH.36.22] And in the first year of Cyrus, king of Persia, to fulfill the word of Yahveh by the mouth of Jeremiah, Yahveh stirred up the spirit of Cyrus, king of Persia, and he caused a voice to pass throughout all his kingdom, and also in writing, saying: [§]
Oo-bish-naht ah-hat le-kho-resh me-lech pa-ras li-chlot de-var Yahveh be-fee yir-me-yah-hu, hay-eer Yahveh et-roo-ach kho-resh me-lech pa-ras vay-ah-ver-kol be-chol mal-koo-to ve-gam be-mik-tav le-eh-mor.
This verse describes the first year of Cyrus, king of Persia, and how Yahveh stirred up his spirit to fulfill prophecy. It notes that a proclamation was made throughout his kingdom, also in writing.
[2CH.36.23] Thus says Cyrus, king of Persia: Yahveh, the God of the heavens, has given to me all the kingdoms of the earth, and He has commanded me to build for Him a house in Jerusalem, which is in Judah. Who among you is from His people? May Yahveh, his God, be with him, and let him go up. [§]
Koh-amar koresh | melekh paras, kol-mamlekhot ha-aretz natan li yevaveh elohei ha-shamayim, ve-hu pakad alai livnot-lo bayit bi-yerushalayim asher bi-yehudah. Mi-bakem mikol-amo yevaveh elohoiv immo ve-ya'al.
This verse is from Ezra 1:2-3. It is a proclamation from Cyrus, king of Persia. He states that Yahveh, the God of the heavens, has given him all the kingdoms of the earth and commanded him to build a house for Yahveh in Jerusalem, which is in Judah. He then asks who among his people will go up.