2KI (Second Kings)
2KI.1 • 2KI.2 • 2KI.3 • 2KI.4 • 2KI.5 • 2KI.6 • 2KI.7 • 2KI.8 • 2KI.9 • 2KI.10 • 2KI.11 • 2KI.12 • 2KI.13 • 2KI.14 • 2KI.15 • 2KI.16 • 2KI.17 • 2KI.18 • 2KI.19 • 2KI.20 • 2KI.21 • 2KI.22 • 2KI.23 • 2KI.24 • 2KI.25
2KI.1
[2KI.1.1] And Moab rebelled against Israel after the death of Ahab. [§]
Va-yif-sha Mo-av be-Yis-ra-el ah-harei mot Ah-hav.
This verse describes Moab’s rebellion against Israel after the death of Ahab. ‘Va-yif-sha’ means ‘and he rebelled’. ‘Mo-av’ is the name of the nation Moab. ‘be-Yis-ra-el’ means ‘against Israel’. ‘ah-harei’ means ‘after’. ‘mot’ means ‘death’. ‘Ah-hav’ is the name of the king Ahab.
[2KI.1.2] And Ahaziah fell through the lattice in his upper room, which is in Samaria, and he became sick. And he sent messengers and said to them, "Go, inquire of Baal-Zebub, the god of Ekron, if I will recover from this sickness." [§]
va-yipol achazyahu be-ad ha-sebachah ba-aliyyato asher be-shomron va-yachal va-yishlach malachim va-yomer alehem lechu dirshu be-vaal zebuv elohei ekron im-echyeh me-choli zeh.
This verse describes the fall of Ahaziah and his subsequent seeking of guidance from a foreign god. 'Va-yipol' means 'and he fell'. 'Achazyahu' is a proper name, Ahaziah. 'Be-ad' means 'through' or 'by means of'. 'Ha-sebachah' refers to a window or lattice. 'Ba-aliyyato' means 'in his upper room'. 'Asher be-shomron' means 'which is in Samaria'. 'Va-yachal' means 'and he was sick'. 'Va-yishlach malachim' means 'and he sent messengers'. 'Va-yomer alehem' means 'and he said to them'. 'Lechu dirshu' means 'go and inquire'. 'Be-vaal zebuv' refers to Baal-Zebub. 'Elohei ekron' means 'god of Ekron'. 'Im-echyeh' means 'if I will live'. 'Me-choli zeh' means 'from this sickness'.
[2KI.1.3] And an angel of Yahveh spoke to Elijah the Tishbite, saying, “Rise, go down to meet the messengers of the king of Samaria. And speak to them, ‘Is there truly no God in Israel? Why do you go to inquire of Baal-Zebub, the god of Ekron?’” [§]
oo-mal-akh yeh-vah-veh dee-beh el-ee-yah ha-tish-bee koo-oom a-leh lee-krah-at mal-akh-ay meh-lekh-shom-ron veh-dah-beh a-lay-hem ha-meeb-lee een-eh-lo-heem beh-yis-rah-el a-tem hole-khim lee-dorsh beh-bah-al zeh-voov eh-lo-hay ehk-ron.
This verse describes an angel of Yahveh speaking to Elijah the Tishbite. The angel instructs Elijah to confront the messengers of the king of Samaria. The angel asks if there is no God in Israel, and questions why they are going to inquire of Baal-Zebub, the god of Ekron.
[2KI.1.4] Therefore, thus says Yahveh: the bed upon which you have ascended, you shall not descend from it, for death you will die. And Elijah went away. [§]
ve-lach-en koh-ah-mar Yahveh ha-mit-tah ah-sher-ah-leeta sham lo-teired mi-men-nah ki-mot tamut vay-yelech Eli-yah
This verse describes a message from Yahveh to a person who has ascended a bed. Yahveh declares that they will not descend from it, as they will die. Following this declaration, Elijah goes away.
[2KI.1.5] And the messengers returned to him, and he said to them, "What is this that you have returned?" [§]
vayashuvu hamal'achim elav vayomer aleihem mah zeh shavtem
This verse describes angels returning to someone, and that person asking them why they returned. 'Vayashuvu' means 'and they returned'. 'Hamal'achim' means 'the messengers'. 'Elav' means 'to him'. 'Vayomer' means 'and he said'. 'Aleihem' means 'to them'. 'Mah zeh' means 'what is this'. 'Shavtem' means 'you have returned'.
[2KI.1.6] Then they said to him, “A man came to meet us and said to us, ‘Go, return to the king who sent you, and speak to him thus: this is what Yahveh says: ‘Is there no God in Israel that you send to inquire of Baal-zebub, the god of Ekron? Therefore, the bed on which you have ascended, you shall not descend from it, for you shall die.’” [§]
Va-yo-meru e-layv ee-sh a-lah li-kre-te-nu va-yo-mer a-lay-nu le-chu shuvu el ha-me-lech a-sher sha-lach et-chem ve-di-bar-tem e-layv koh amar Yahveh ha-mim-bli ein elohim be-yis-rae-el at-tah shole-ach li-drosh be-va-al ze-vuv elo-hey ek-ron la-chen ha-mit-tah a-sher a-lita sham lo-te-red mi-me-nah ki-mot ta-mut.
This verse recounts a conversation where messengers return to their sender with a message from Yahveh. The messengers had been sent to inquire at Baal-zebub, the god of Ekron, about a certain matter. Yahveh questions why the sender would seek guidance from another god when the true God exists in Israel. The verse concludes with a warning that the bed the sender ascended will not be descended from, implying death.
[2KI.1.7] And he spoke to them, "What is the judgement of the man who came to meet you? And he spoke these things to you." [§]
vay-da-ber a-lei-hem meh mish-pat ha-ish asher a-lah li-kre-at-chem vay-da-ber a-lei-chem et-ha-de-var-im ha-ei-leh.
This verse begins with 'and he spoke to them'. It then asks a question about the judgement of the man who came to meet them. Finally, it states that he spoke these things to them. The 'he' refers to Moses, and the 'man' refers to the spies who had returned from scouting Canaan.
[2KI.1.8] And they said to him, "A man, owner of hair, and a belt of leather, a belt around his waist." And he said, "Elijah the Tishbite is he." [§]
Va'yomru elav ish ba'al se'ar ve'ezor or azor be'matnav, va'yomar Eliyahu ha'tishbi hu.
This verse describes the appearance of Elijah to some men. 'Va'yomru' means 'and they said'. 'Elav' means 'to him'. 'Ish' means 'man'. 'Ba'al se'ar' literally means 'owner of hair' or 'hairy'. 'Ve'ezor or' means 'and a belt of leather'. 'Azor be'matnav' means 'belt around his waist'. 'Va'yomar' means 'and he said'. 'Eliyahu ha'tishbi hu' means 'Elijah the Tishbite is he'.
[2KI.1.9] And he sent to him a captain of fifty and his fifty. And he went up to him, and behold, he was sitting on the top of the mountain. And he spoke to him, the man of the Gods. The king spoke, "Descend!" [§]
va-yish-lach ei-lav sar-cha-mish-shim va-cha-mish-shav va-ya-al ei-lav ve-hi-neh yo-shev al-rosh ha-har va-ye-dab-ber ei-lav ish ha-elo-him ha-me-lech di-ber re-dah.
This verse describes a captain and his soldiers ascending a mountain to speak with a man of God. The captain receives a command from the king to descend. Let's break down the names of God. 'Elav' is a form of 'El', meaning 'God'. 'Ha-Elohim' translates to 'the Gods', referring to divine beings. The verse describes interaction with these divine beings.
[2KI.1.10] And Elijah answered and spoke to the captain of fifty. If I am a man of the Gods, may fire descend from the heavens and consume you and your fifty. And fire descended from the heavens and consumed him and his fifty. [§]
VaYa'aneh Eliyahu VaYedaber el-Sar HaChamishim VeIm-Ish Elohim Ani Tereid Esh Min-HaShamayim VeTochal Otcha VeEt-Chamishcha VaTered Esh Min-HaShamayim VaTochal Oto VeEt-Chamishav.
This verse recounts Elijah's challenge to the captain of fifty soldiers sent to arrest him. Elijah essentially asks if the captain believes him to be a man of the Gods, stating that if he is, fire will descend from the heavens and consume the captain and his fifty men. The verse then states that fire did indeed descend and consume them.
[2KI.1.11] Then he returned and sent to him another captain of fifty with his fifty men. And he answered and spoke to him, the man of the Gods, thus says the king: quickly, descend. [§]
va-ya-shav va-yish-lach e-lav sar-cha-mish-shim a-cher va-cha-mish-shav va-ya-an va-ye-da-ber e-lav ish ha-elo-him koh-amar ha-me-lech me-he-rah re-dah.
This verse describes a king sending a second captain of fifty with fifty men to speak with a man of the Gods. The man of the Gods responds, relaying a message from the king to descend quickly.
[2KI.1.12] And Elijah responded and spoke to them, "If a man of the Gods I am, fire will descend from the heavens and consume you and your fifty. And fire of the Gods descended from the heavens and consumed him and his fifty." [§]
Va'yan Eliyahu va'yedaber alehem. Im-ish haElohim ani, tered esh min-hashamayim ve'tochal otcha ve'et chamish'cha. Va'tered esh Elohim min-hashamayim ve'tochal oto ve'et chamishav.
This verse describes Elijah challenging those who doubted his authority. He declares that if he is truly a man of the Gods, fire will descend from the heavens and consume both them and their fifty men. Then, as a demonstration of his claim, fire from the Gods descends from the heavens and consumes the challenger and his fifty men.
[2KI.1.13] And he returned and sent a captain of fifty, with his thirty, and his fifty. And the captain of fifty went up and came, and bowed on his knees before Elijah, and pleaded with him, and spoke to him, ‘Man of the Gods, please consider my life, and the lives of these fifty of your servants, valuable in your eyes.’ [§]
Va-ya-shav va-yish-lach sar-cha-mish-shim shlish-shim va-cha-mish-shav. Va-ya-al va-vo sar-ha-cha-mish-shim ha-shlishi va-yich-ra al-bir-chav-yav le-ne-ged Eli-yahu va-yit-cha-nen elav va-ye-da-ber elav, ish ha-Elohim, ti-kar-na naf-shi ve-ne-fesh avadaycha eleh chamish-shim be-einecha.
This verse describes a captain of fifty sending another captain of fifty to plead with Elijah. The captain is humbling himself and begging for mercy, acknowledging Elijah as a man of the Gods. The captain asks Elijah to value the lives of himself and his fifty men.
[2KI.1.14] Behold, fire descended from the heavens and consumed the two captains of fifty, and their fifty men. And now, may my life be precious in your eyes. [§]
hinneh yardah esh min-hashamayim vatokhal et-shnei sarei hachamishim harishonim ve'et chamishehem ve'atah tikar nafshi be'einecha.
This verse describes fire descending from the heavens and consuming two captains of fifty and their men. Following this event, the speaker asks that their life be valued in the eyes of the one they are addressing.
[2KI.1.15] And a messenger of Yahveh spoke to Elijah, "Go down, do not fear before him." And he rose and went down to the king. [§]
Va-ye-da-ber mal-akh Yahveh el-E-lee-yah-hu, red ot-o al-tee-rah mi-pah-nav. Va-yah-qam va-yeh-red ot-o el-ha-me-lech.
This verse describes an angel speaking to Elijah and instructing him to go down, not to fear, and then Elijah rising and going down to the king. 'Malakh' means messenger or angel. 'Yahveh' is the proper name of God. 'Oto' means 'him'. 'Ha-melech' means 'the king'.
[2KI.1.16] And He spoke to him, thus says Yahveh, because you sent messengers to inquire of Baal Zebub, the god of Ekron, is there not a god in Israel to inquire of regarding a matter? Therefore, the bed upon which you ascended, you shall not descend from it, for you will surely die. [§]
Va-ye-da-ber ee-lav koh-a-mar Yahveh ya-an a-sher-sha-lach-ta mal-a-chim li-drosh be-va-al ze-vuv e-lo-hay ek-ron ha-mim-bli een-e-lo-him be-yis-ra-el li-drosh bi-de-varo la-chein ha-mit-ta a-sher-a-leeta sham lo-teired mi-mena ki-mot tamut.
This verse describes a conversation between God and someone who sought guidance from a foreign deity. The speaker sent messengers to consult with Baal Zebub, the god of Ekron. God responds by stating that because the speaker sought advice from another god rather than from God of Israel, they will not descend from the bed they ascended, and will die.
[2KI.1.17] And he died as the word of Yahveh, which spoke Elijah, and Yehoram reigned in his place, in the second year of Yehoram son of Yehoshaphat, king of Judah, because there was no son to him. [§]
Va-ya-mat ki-de-var Yahveh asher di-ber E-li-yahu va-yim-loch Ye-ho-ram tach-at-av pe-bish-nat sh-tai-yim li-Ye-ho-ram ben-Ye-ho-sha-fat me-lech Ye-hu-dah ki lo-ha-yeh lo ben.
This verse describes the death of a king and the ascension of his son to the throne. It specifically mentions that the king's death occurred as Yahveh had spoken through Elijah. It also notes the king had no son to inherit.
[2KI.1.18] And the rest of the words of Ahaziah, that which he did, are they written on the book of the words of the days to the kings of Israel? [§]
ve-ye-ter div-rei a-chaz-ya-hu a-sher a-sa lo-hem hem-ma k'tu-vim al-se-fer div-rei ha-ya-mim le-mal-khei yis-ra-el.
This verse discusses the remaining deeds of Ahaziah, stating that they are written in the book of the Chronicles of the kings of Israel. Each word is translated literally, preserving the original meaning as closely as possible. 'Ve-ye-ter' means 'and the rest'. 'Div-rei' means 'words of'. 'A-sher' means 'that'. 'A-sa' means 'he did'. 'Lo-hem' is a negative construction indicating 'not to them' or 'not for them' but in this context functions as 'are'. 'Hem-ma' is 'they' or 'them'. 'K'tu-vim' is 'written'. 'Al-se-fer' means 'on the book'. 'Div-rei ha-ya-mim' means 'words of the days' or 'the chronicles'. 'Le-mal-khei yis-ra-el' means 'to the kings of Israel'.
2KI.2
[2KI.2.1] And it happened, in Yahveh lifting up Elijah in the whirlwind to the heavens, that Elijah and Elisha went from Gilgal. [§]
va-yhi be-ha'alot Yahveh et-Eliyahu ba-se'arah ha-shamayim va-yelekh Eliyahu ve-Elisha min-ha-Gilgal.
This verse describes the event of Yahveh taking Elijah up into heaven in a whirlwind, and Elijah and Elisha departing from Gilgal. 'Va-yhi' means 'and it happened'. 'Be-ha'alot' means 'in lifting up'. 'Et' is a direct object marker. 'Ba-se'arah' means 'in the whirlwind'. 'Ha-shamayim' means 'the heavens'. 'Va-yelekh' means 'and he went'. 'Ve' means 'and'. 'Min' means 'from'.
[2KI.2.2] And Elijah said to Elisha, "Please sit here, for Yahveh has sent me to Bethel." And Elisha said, "As Yahveh lives, and as your life lives, if I should leave you." And they descended to Bethel. [§]
vayomer Eliyahu el-Elisha shev-na po ki Yahveh shlachani ad-beit-el vayomer Elisha chai-Yahveh vechei-nafshcha im-e'ezvekha vayerdou beit-el.
This verse recounts Elijah telling Elisha to remain while he goes to Bethel. Elisha swears by Yahveh and his own life that he will not leave Elijah. They then both descend to Bethel.
[2KI.2.3] The sons of the prophets who were in Bethel went to Elisha and said to him, "Do you know that today Yahveh is taking your lord from over your head?" And he said, "Yes, I also know. Be silent." [§]
vayyetzu benei hannevi'im asher beit el el elisha vayomru elav hayada'ta ki hayom Yahveh loke'ach et adonecha me'al roshecha vayomer gam ani yadati hecheshu
This verse describes the sons of the prophets approaching Elisha and informing him that Yahveh is about to take their lord (Elijah) from his head, meaning that Elijah will be taken up to heaven. Elisha confirms that he already knew this would happen.
[2KI.2.4] And Elijah said to Elisha, "Remain here, please, for Yahveh has sent me to Jericho." And he said, "As the life of Yahveh lives, and as your life lives, if I leave you." And they went to Jericho. [§]
Va-yomer lo Eliyahu Elisha, shev-na poh ki Yahveh shalachani Yericho. Va-yomer, chai-Yahveh ve-chei-nafshcha im-e’ezvekha. Va-yavo Yericho.
This verse recounts a conversation between Elijah and Elisha. Elijah tells Elisha to remain where he is because Yahveh has sent him to Jericho. Elisha responds with an oath, swearing by the life of Yahveh and his own life that Elijah will not leave him. Finally, the verse states that they went to Jericho.
[2KI.2.5] And the sons of the prophets who were in Jericho came near to Elisha and said to him, "Do you know that today Yahveh will take your lord from above your head?" And he said, "Yes, I also know. Be silent." [§]
Va-yig-ash-u b’nei-ha-ne-vi-im asher bi-ye-ri-cho el E-li-sha-u va-yo-meru elav ha-ya-da-ta ki ha-yom Yahveh lo-ke-ach et ad-o-nai-cha me-al rosh-cha va-yo-mer gam ani ya-da-ti he-chashu.
This verse describes the sons of the prophets approaching Elisha and informing him that Yahveh is about to take their lord (Elijah) from his head, meaning that Elijah is about to die. Elisha responds that he also knew this was going to happen.
[2KI.2.6] And he said to him, "Elijah, sit here, for Yahveh has sent me to the Jordan." And he said, "As Yahveh lives, and as your life lives, if I abandon you." And the two of them went. [§]
Va-yomer lo Eliyahu shev-na poh ki Yahveh shlachani ha-Yardenah va-yomer chai-Yahveh ve-chei-nafshcha im-e’ezvekha va-yelechu shneheim.
This verse recounts a conversation between an unnamed person and the prophet Elijah. Elijah tells the person to remain while he goes to the Jordan river, because Yahveh sent him. The person swears by the life of Yahveh and their own life that Elijah will not leave them, and then the two of them proceed to go.
[2KI.2.7] And fifty men from the sons of the prophets went and stood opposite from afar, and two of them stood upon the Jordan. [§]
vachamishim ish mibnei hannevi'im halchu vaya'amdu minneged merachok ushneyhem amdu al-hayarden.
This verse describes fifty sons of the prophets who went and stood opposite at a distance, and two of them stood upon the Jordan.
[2KI.2.8] And Elijah took his cloak and rolled it up, and he struck the waters, and they were divided here and there, and both of them crossed on dry land. [§]
vayikach eliyahu et-adarto vayiglom vayanche et-hamayim vayechezu hena vahena vayavru shneihem becharava.
This verse describes Elijah taking his cloak, rolling it up, striking the water, and dividing it so that he and Elisha could cross on dry land. "Vayikach" means "and he took". "Eliyahu" is Elijah. "Et-adarto" means "his cloak". "Vayiglom" means "and he rolled". "Vayanche" means "and he struck". "Et-hamayim" means "the waters". "Vayechezu" means "and they were divided". "Hena vahena" means "here and there". "Vayavru" means "and they crossed". "Shneihem" means "both of them". "Becharava" means "on dry land".
[2KI.2.9] And it happened as they were crossing, that Elijah said to Elisha, "Ask what I shall do for you before I am taken from your presence." And Elisha said, "Please let a double portion of your spirit be upon me." [§]
Va-yhi ke'avram ve'Eliyahu amar el-Elisha she'al mah e'eseh-lach be'terem elakach me'immach va'yomer Elisha vihi na pi-shnayim beruchacha elay.
This verse describes a moment between Elijah and Elisha before Elijah is taken up to heaven. Elijah asks Elisha what he would like him to do before he is taken away. Elisha requests a double portion of Elijah's spirit.
[2KI.2.10] And he said, "You have made asking difficult. If you see me taken from you, let it be so to you, and if not, it will not be." [§]
va-yo-mer hik-shi-ta li-shao-ol im-ti-reh oti lu-kahch meh-it-tahch ye-hee-leh-chah ken ve-im-a-yin lo yi-heh.
This verse contains a conditional statement. "hikshita" means "you have made it difficult." "lishao-ol" means "to ask." "im-ti-reh oti" means "if you see me." "lu-kahch meh-it-tahch" means "taken from you." "ye-hee-leh-chah ken" means "let it be so to you." "ve-im-a-yin" means "and if not." "lo yi-heh" means "it will not be."
[2KI.2.11] And it happened, they were walking, going and speaking, and behold, a chariot of fire and horses of fire separated between the two of them, and Elijah ascended in the whirlwind into the heavens. [§]
va-yhi hema holkhim halokh ve-daber ve-hineh rekhev-esh ve-susei esh va-yafridu bein shneiehem va-ya'al eliyahu ba-se'arah ha-shamayim.
This verse describes the separation of Elijah and Elisha by a chariot of fire and horses of fire, and Elijah’s ascent into heaven. 'Va-yhi' indicates a past event happening. 'Hema' means 'they'. 'Holkhim halokh' is a redundant construction meaning 'walking, going'. 'Ve-daber' means 'and speaking'. 'Hineh' means 'behold'. 'Rekhev-esh' is 'chariot of fire'. 'Susei esh' is 'horses of fire'. 'Va-yafridu' means 'and they separated'. 'Bein shneiehem' means 'between the two of them'. 'Va-ya'al' means 'and he ascended'. 'Eliyahu' is Elijah's name. 'Ba-se'arah' means 'in the whirlwind'. 'Ha-shamayim' means 'the heavens'.
[2KI.2.12] And Elisha was seeing, and behold, he was crying, "My father, my father, the chariot of Israel and its horsemen!" And he did not see him anymore. And he grasped his garments, and he tore them into two pieces. [§]
veh-eh-lee-shah ro-eh veh-hoo meh-tsa-ek ah-vee ah-vee reh-khev yis-rah-el oo-fah-rah-shav oo-loh rah-ah-hoo od vai-yah-chezek bib-gah-dav-yo vai-yik-rah-em li-sh-nah-yim ker-ah-eem
This verse describes Elisha seeing a vision of horses and chariots of fire, signifying the presence of the divine army. As Elijah is taken up to heaven, Elisha cries out to his father (referring to God as his protector and provider) and witnesses the departure. Overwhelmed, Elisha tears his clothing in two.
[2KI.2.13] And he lifted up the cloak of Elijah which had fallen from upon him, and he turned and stood on the bank of the Jordan. [§]
va-ya-rem et-ad-eret e-lee-ya-hu a-sher na-fe-lah mee-a-lav, va-ya-shav va-ya-amod al-se-fat ha-yar-den.
This verse describes Elijah lifting up his cloak that had fallen from him, and then turning and standing on the bank of the Jordan river. 'Va-ya-rem' means 'and he lifted'. 'Et' is a grammatical marker. 'Ad-eret' means 'cloak'. 'Elee-ya-hu' is Elijah's name. 'A-sher' means 'which'. 'Na-fe-lah' means 'fell'. 'Mee-a-lav' means 'from upon him'. 'Va-ya-shav' means 'and he turned'. 'Va-ya-amod' means 'and he stood'. 'Al-se-fat' means 'on the bank'. 'Ha-yar-den' is the Jordan river.
[2KI.2.14] And he took the mantle of Elijah that had fallen from him, and he struck the water and said, "Where is Yahveh, the God of Elijah?" Also, he struck the water, and it was divided here and there, and Elisha crossed over. [§]
Va-yikach et-aderet Eliyahu asher naf’lah me’alav va-yakeh et-ha-mayim va-yomar ayyeh Yahveh elohey Eliyahu af-hu va-yakeh et-ha-mayim va-yechatsu henna va-henna va-ya’avor Elisha.
This verse describes Elisha taking up the mantle (aderet) of Elijah after Elijah was taken up to heaven. Elisha then strikes the water with the mantle and asks where Yahveh, the God of Elijah, is. He strikes the water again, and it is divided, allowing him to cross.
[2KI.2.15] And the sons of the prophets who were in Jericho saw him from a distance, and they said, "The spirit of Yahveh, Elijah's God, has come upon Elisha." And they went to meet him and bowed to the ground before him. [§]
vayiruʻhu beneiʻ hanʻviʻim asherʻ biricho minenged vayomeru nacha ruch Yahveh eliyahu alʻ elisha vayavoʻ likrateiʻ vayishtachavuʻ lo artza
This verse describes the sons of the prophets seeing Elijah and Elisha, and recognizing that the spirit of God had come upon Elisha. They then went to meet him and bowed to the ground before him. Let's break down the names: 'Bnei' means 'sons of', 'Hanʻviʻim' refers to prophets. 'Biricho' is Jericho. 'Yahveh' is the proper name of God. 'Eliyahu' is Elijah, meaning 'My God is Yahveh'. 'Elisha' means 'My God has saved'.
[2KI.2.16] And they said to him, "Behold, there are fifty of your servants, valiant men, who will go now and seek your Lord, lest the spirit of Yahveh carries him away and throws him onto one of the mountains or into one of the valleys." And he said, "Do not send them." [§]
vayomru elav hine na yesh et avadeycha chamishim anashim bene chaiyil yeilchu na viyvaksheu et adoneycha pen nesa’o ruch Yahveh vayashlichehu be’echad heharim o be’achat hage’iyot vayomer lo tishlachu.
This verse recounts a conversation where individuals offer to search for someone who they fear may have been carried away by the spirit of Yahveh. They suggest a group of fifty valiant men will undertake the search to prevent this person from being thrown onto a mountain or into a valley. The response is a rejection of this offer.
[2KI.2.17] They urged him until he was ashamed, and he said, "Send them away." So they sent fifty men, and they sought for three days, but they did not find him. [§]
vayiftzru-vo ad-bosh vayomer shlachu vayishlchu chamishim ish vayvakshu shloshah yamim velo metzauhu
This verse describes people urgently pleading with someone, causing them embarrassment, and then requesting that they be sent away. Afterwards, fifty people were sent to search for someone for three days, but they did not find him.
[2KI.2.18] And they returned to him, and he was sitting in Jericho. And he said to them, "Did I not say to you, 'Do not go?'" [§]
va-ya-shoo-voo ei-lav-vahu yo-shev bee-ree-cho va-yo-mer a-lei-hem ha-lo a-marti a-lei-chem al-tei-le-chu
This verse describes people returning to someone who is sitting in Jericho. He then questions them, reminding them of a previous warning not to go.
[2KI.2.19] And the men of the city said to Elisha, "Behold, as my Lord sees, the location of the city is good, but the water is bad and the land is barren." [§]
vayomru anshei ha'ir el elisha hineh na moshav ha'ir tov ka'asher adonai ro'eh vehamayim ra'im veharaetz meshakhelet
This verse is from 2 Kings 2:18. It describes the people of Jericho speaking to Elisha about the condition of their city. They acknowledge that the location of their city is good, as their Lord (Elisha) sees, but they lament that the water is bad and the land is unproductive.
[2KI.2.20] And he said, "Bring to me a new basin, and put salt in it." And they brought it to him. [§]
Va-yo-mer k'-chu-lee tsel-o-heet kha-da-shah, ve-see-moo sham melakh, va-yeek-khu elav.
This verse describes someone instructing others to bring a new basin and fill it with salt, and then they brought it to him. Let's break down the names:
* There are no explicit names of God in this verse.
[2KI.2.21] And he went to the source of the waters and cast salt there, and he said, “Thus says Yahveh: I have healed these waters, and there will no longer be death or destruction from them.” [§]
Va yetze el motza ha mayim va yashech sham melach va yomer koh amar Yahveh rif'ati la mayim ha eleh lo yihe misham od mavet u meshachelet.
This verse describes someone going to the source of the waters and throwing salt into them. Following this act, a declaration is made in the name of Yahveh that the waters are healed, and from that point forward, death and destruction will no longer originate from them. ‘Motza’ signifies ‘source’ or ‘outlet’. ‘Mayim’ means ‘waters’. ‘Melach’ is ‘salt’. ‘Rif’ati’ means ‘I have healed’. ‘Mavet’ means ‘death’. ‘Meshachelet’ means ‘destruction’ or ‘waste’. ‘Koh amar’ means ‘thus says’.
[2KI.2.22] And the waters were healed until this day, according to the word of God-inspired-one, as he spoke. [§]
va-ye-ra-pu ha-ma-yim ad ha-yom ha-zeh ki-de-var E-li-sha-u a-sher di-ber.
This verse describes the waters being healed until the present day, as spoken by Elisha. 'Va-ye-ra-pu' means 'and they healed'. 'Ha-ma-yim' means 'the waters'. 'Ad ha-yom ha-zeh' means 'until this day'. 'Ki-de-var' means 'according to the word of'. 'E-li-sha-u' is the name Elisha. 'A-sher di-ber' means 'that he spoke'.
[2KI.2.23] And he went up from there to the house of God, and he was ascending on the road, and small boys went out from the city and mocked him, and they said to him, "Go up, bald one! Go up, bald one!" [§]
vaYa'al miSham beit-el veHu oLeh baDerech uNe'arim qetanim yaTs'u min-haIr vayitkal'su-vo vayomru lo aLeh qereach aLeh qereach.
This verse describes Elisha ascending towards Bethel while being mocked by young boys. 'vaYa'al' means 'and he went up'. 'miSham' means 'from there'. 'beit-el' is 'house of God'. 'veHu' means 'and he'. 'oLeh' means 'ascending'. 'baDerech' means 'on the road'. 'uNe'arim qetanim' means 'and small boys'. 'yaTs'u min-haIr' means 'they went out from the city'. 'vayitkal'su-vo' means 'and they mocked him'. 'vayomru lo' means 'and they said to him'. 'aLeh qereach' means 'go up bald one'. It is repeated for emphasis.
[2KI.2.24] And he turned behind him and saw them, and he cursed them in the name of Yahveh. And two bears came out of the forest and tore forty-two of them apart. [§]
vayifen acharayv vayire'em vaykallem beshem Yahveh vatetzena shtayim dubim min-hayaar vatbakke'na mehem arba'im ushney yeladim.
This verse describes an incident where a man turns around and sees young men. He then curses them in the name of Yahveh. Immediately after, two bears emerge from the forest and tear apart forty-two of the young men.
[2KI.2.25] And he went from there to the mountain of the vineyard, and from there he returned to Samaria. [§]
va-yeh-lek mee-sham el-har ha-kar-mel oo-mee-sham shahv shom-ron.
This verse describes a journey. "va-yeh-lek" means "and he went". "mee-sham" means "from there". "el-har ha-kar-mel" means "to the mountain of the vineyard". "oo-mee-sham" means "and from there". "shahv" means "he returned". "shom-ron" is the name of a city, Samaria.
2KI.3
[2KI.3.1] And Joram, son of Ahab, reigned over Israel in Samaria, in the eighteenth year of Jehoshaphat, king of Judah, and he reigned for twelve years. [§]
vee-ho-rahm ben-akh-ahv mah-lakh al-yis-rah-el be-shom-ron beesh-nat sh-moh-neh eh-ser-eh lee-ho-shah-fat melekh yeh-oo-dah va-yeem-lok sh-teh-eem-eh-ser shah-nah.
This verse describes the reign of Joram, son of Ahab, over Israel. It states he ruled from Samaria during the eighteenth year of Jehoshaphat's reign over Judah, and he ruled for twelve years.
[2KI.3.2] And he did the bad thing in the eyes of Yahveh, but not like his father and like his mother. And he removed the monument of Baal which his father made. [§]
va'ya'aseh hara' b'einei Yahveh rak lo k'aviv u'k'imo va'yasar et matzvat habba'al asher asah aviv
This verse describes the actions of a king. 'Va'ya'aseh' means 'and he did'. 'Hara' means 'the bad thing' or 'evil'. 'B'einei' means 'in the eyes of'. 'Yahveh' is the proper name of God. 'Rak' means 'only' or 'but'. 'Lo' means 'not'. 'K'aviv' means 'like his father'. 'U'k'imo' means 'and like his mother'. 'Va'yasar' means 'and he removed'. 'Et' is an untranslatable particle. 'Matzvat' means 'monument'. 'Habba'al' means 'of Baal'. 'Asher' means 'which'. 'Asah' means 'made'. 'Aviv' means 'his father'.
[2KI.3.3] Only in the sins of Jeroboam son of Nebat, who caused Israel to sin, does he remain attached; he has not turned away from them. [§]
rak beh-hat-tot yar-av-am ben-nev-at asher-heh-hee-tia et-yis-ra-el da-vek lo-sar mi-me-nah.
This verse discusses Jeroboam son of Nebat and his sins, which caused Israel to sin. The verse states that he remained steadfast in his wrongdoing and did not turn away from it.
[2KI.3.4] And Meshac, king of Moab, was a shearer, and he returned to the king of Israel one hundred thousand lambs and one hundred thousand rams, wool. [§]
u'meisha' melek-mo'av haya noked v'heshiv l'melek-yisrael me'ah-elef karim u'me'ah elef eilim tzamer.
This verse describes Meshac, king of Moab, providing resources to the king of Israel. 'Meshac' is a proper name. 'Melek' means 'king'. 'Moab' is a place name. 'Noked' refers to someone who shears or provides wool. 'Karim' refers to lambs. 'Eilim' refers to rams. 'Tzamer' refers to wool. The numbers 'me'ah elef' mean 'one hundred thousand'.
[2KI.3.5] And it happened, when Ahab died, that the king of Moab transgressed against the king of Israel. [§]
va-yehi ke-mot ah-khav va-yip-sha peh-leh me-lekh-mo-av be-me-lekh yis-ra-el
This verse describes what happened after the death of Ahab. Specifically, it states that the king of Moab rebelled against the king of Israel.
[2KI.3.6] And the king Jehoram went out on that day from Samaria, and he counted all of Israel. [§]
Va-yay-tseh ha-meh-lech Ye-ho-ram ba-yohm ha-hoo mish-shoh-meh-ron va-yip-kohd et-kol-yis-ra-el.
This verse describes King Jehoram going out from Samaria and taking a census of all Israel. 'Va-yay-tseh' means 'and went out'. 'Ha-meh-lech' is 'the king'. 'Ye-ho-ram' is the king's name, Jehoram. 'Ba-yohm ha-hoo' means 'on that day'. 'Mish-shoh-meh-ron' means 'from Samaria'. 'Va-yip-kohd' means 'and he counted'. 'Et-kol-yis-ra-el' means 'all of Israel'.
[2KI.3.7] He went and sent to Jehoshaphat, king of Judah, saying, "The king of Moab has rebelled against me. Will you go with me against Moab to wage war?" And he said, "I will go up; I am as you are, my people as your people, my horses as your horses." [§]
vayelekh vayishlah el-y'hoshapat melekh-y'hudah le'emor melekh mo'av pasha bi hatelech itti el-mo'av lamilha'mah vayomer e'eleh kamoni kamoch k'ami k'amecha k'susai k'suseycha.
This verse recounts a king appealing to another king for assistance in war. It details a request for military support against Moab, offering reciprocal aid in the future. The language emphasizes a shared commitment to fighting alongside one another, comparing armies and resources.
[2KI.3.8] And he said, "Which is the way that we go up?" And he said, "The way of the wilderness of Edom." [§]
Va-yo-mer ei-zeh ha-derech na-aleh va-yo-mer derech mid-bar Edom.
This verse comes from Numbers 21:22. 'Va-yo-mer' means 'and he said'. 'Ei-zeh' means 'which'. 'Ha-derech' means 'the way'. 'Na-aleh' means 'we go up'. 'Mid-bar' means 'wilderness'. 'Edom' is a proper noun, the name of a people and their land. The verse describes a question about the route to take and the response providing that route.
[2KI.3.9] The king of Israel and the king of Judah and the king of Edom went, and they circled around for seven days. There was no water for the camp, or for the livestock that were with them. [§]
vayelekh melekh yisrael uMelekh yehudah uMelekh edom vayassobu derekh shiv'at yamim velo-hayah mayim lammah'aneh ulavhemah asher b'ragleihem.
This verse describes a journey undertaken by the kings of Israel, Judah, and Edom. They traveled for seven days, and during that time, there was no water available for the army camp or the livestock that accompanied them.
[2KI.3.10] And the king of Israel said, "Ah, for Yahveh has called these three kings to be given into the hand of Moab." [§]
va-yo-mer me-lech yis-ra-el a-hah ki ka-ra Yahveh li-shlo-sheth ha-me-la-chim ha-eleh la-tet otam be-yad mo-av.
This verse describes the king of Israel speaking and acknowledging that Yahveh has summoned three kings to be given into the hand of Moab. Each word is translated as directly as possible. 'Melech' means king, 'Yisrael' is Israel, 'ahah' is an interjection expressing realization or acknowledgment, 'kara' means called, 'Yahveh' is the proper name of God, 'shlosheth' means three, 'ha-melachim' means the kings, 'ha-eleh' means these, 'latet' means to give, 'otam' means them, 'be-yad' means in the hand of, and 'Moav' is Moab.
[2KI.3.11] And Jehosophat said, "Is there not here a prophet of Yahveh by whom we may inquire of Yahveh?" And one of the servants of the king of Israel answered, "Here is Elisha, the son of Shaphat, who poured water on the hands of Elijah." [§]
Va-yo-mer Ye-ho-shaf-at ha-ein navi la-Yahveh ve-nid-resha et-Yahveh me-oto. Va-ya-an echad me-av-dei melech-Yis-rae-el va-yo-mer po E-li-sha ben-Sha-fat asher-yatzak mayim al-yedei E-li-yahu.
This verse describes Jehosophat asking if there is a prophet of Yahveh present so that he may inquire of Yahveh through them. One of the servants of the king of Israel responds that Elisha, the son of Shaphat, is present, the one who poured water upon the hands of Elijah.
[2KI.3.12] And Jehoshaphat said, "There is it, a word from Yahveh." Then the king of Israel descended to him, and Jehoshaphat, and the king of Edom. [§]
vayomer yhoshatat yesh oto dvar-yahveh vayerdu elav melekh yisrael vihoshatat umelekh edom
This verse describes a moment where Jehoshaphat states there is a word from Yahveh, and then the kings of Israel, Jehoshaphat, and Edom descend to him. The word 'oto' means 'it' or 'him,' in this context referring to the 'dvar' (word) from Yahveh. The phrase 'dvar-Yahveh' is commonly understood as 'the word of Yahveh', but is literally 'word-Yahveh'.
[2KI.3.13] And Elisha said to the king of Israel, "What connection do I have to you? Go to the prophets of your father and to the prophets of your mother." And the king of Israel said to him, "No, for Yahveh called for these three kings to give them into the hand of Moab." [§]
Va-yomer Eli-sha el-me-lech Yis-ra-el mah-lee va-lach lech el-ne-vi-ei avi-cha ve-el ne-vi-ei im-me-cha va-yomer lo me-lech Yis-ra-el al ki-kara Yahveh li-shlo-sheth ha-me-la-chim ha-eleh la-tet otam be-yad-Mo-av.
This verse recounts a conversation between Elisha and the king of Israel. The king seeks Elisha’s help against Moab. Elisha questions the king’s request, essentially asking what connection he has to the king. The king responds by stating that Yahveh called for these three kings to be delivered into the hand of Moab.
[2KI.3.14] And Elisha said, "The living Yahveh, the Gods of hosts, before whom I stand, surely, if not for the face of Jehoshaphat, the king of Judah, I would not look at you, nor would I see you." [§]
Va-yo-mer E-lee-sha Chai-Yeh-veh Tze-va-ot A-sher A-mad-tee Le-fa-nav Kee Lu-lei Pe-nei Ye-ho-shaphat Me-lech Ye-hu-dah A-nee No-seh Im-Av-heet Eh-le-cha Ve-Im-Er-e-cha
This verse contains several names for God. 'Elee-sha' is the name of the prophet Elisha. 'Chai-Yeh-veh' means 'the living Yahveh'. 'Tze-va-ot' means 'hosts' or 'armies'. 'A-mad-tee Le-fa-nav' means 'I stood before Him'. 'Lu-lei' means 'if not for'. 'Pe-nei' means 'the face of'. 'Ye-ho-shaphat' is a proper name meaning 'Yahveh is judged'. 'Me-lech' means 'king'. 'Ye-hu-dah' is the name of a tribe and kingdom. 'No-seh' means 'I bear' or 'I carry'. 'Av-heet' means 'I look at'. 'Eh-le-cha' means 'to you' and 'Er-e-cha' means 'I see you'. The verse describes Elisha making a vow, contingent on the king of Judah.
[2KI.3.15] And now, take for me a musician, and it will be as the musician plays, and the hand of Yahveh was upon him. [§]
ve'atah k'chu li m'nageen v'hayah k'nageen ham'nageen vat'hi alav yad-Yahveh
This verse comes from 2 Kings 3:15. "ve'atah" means 'and now'. "k'chu" means 'take'. "li" means 'to me'. "m'nageen" means 'a musician'. "v'hayah" means 'and it will be'. "k'nageen" means 'like a musician'. "ham'nageen" means 'the musician'. "vat'hi" means 'and it was'. "alav" means 'upon him'. "yad-Yahveh" means 'the hand of Yahveh'. This verse describes Elisha requesting a musician, and then the hand of Yahveh coming upon him.
[2KI.3.16] And he said, "Thus says Yahveh: Make this stream reservoirs, reservoirs." [§]
va-yo-mer koh amar Yahveh ah-seh ha-na-hal ha-zeh ge-vim ge-vim
This verse reports speech. 'va-yo-mer' means 'and he said'. 'koh amar' means 'thus says'. 'Yahveh' is the proper name of God. 'ah-seh' means 'make'. 'ha-na-hal ha-zeh' means 'this stream'. 'ge-vim ge-vim' means 'reservoirs, reservoirs'. The repetition emphasizes the quantity.
[2KI.3.17] For thus says Yahveh, you will not see wind, and you will not see rain, but that stream will be filled with water, and you will drink, and your livestock will drink, and your beasts will drink. [§]
ki-koh amar Yahveh lo-tir'u ruach v'lo tir'u geshem v'ha'nachal ha'hu yimale mayim u'shtitem atem u'mikneichem u'vehemtechem.
This verse comes from 2 Kings 3:16. It is a prophecy concerning a miraculous provision of water during a drought. 'ki-koh' means 'for thus'. 'amar' means 'said'. 'Yahveh' is the proper name of God. 'lo-tir'u' means 'you will not see'. 'ruach' means 'wind' or 'spirit', but in this context likely means wind. 'geshem' means 'rain'. 'ha'nachal ha'hu' means 'that stream'. 'yimale' means 'will be filled'. 'mayim' means 'water'. 'ushtitem' means 'and you will drink'. 'atem' means 'you'. 'umikneichem' means 'and your livestock'. 'uvehemtechem' means 'and your beasts'.
[2KI.3.18] And this is easy in the eyes of Yahveh, and he will give Moab into your hand. [§]
ve-na-kal zo-at be-ei-nei YH-veh ve-na-tan et-mo-av be-yed-chem.
This verse comes from Numbers 24:17. 'Ve' means 'and'. 'Nakhal' means 'it is easy' or 'it is light'. 'Zo-at' means 'this'. 'Be-ei-nei' means 'in the eyes of'. 'YH-veh' is the proper name of God, meaning 'Yahveh'. 'Ve' means 'and'. 'Natan' means 'he will give'. 'Et' is a grammatical marker with no direct translation. 'Mo-av' is the name of the nation Moab. 'Be-yed-chem' means 'in your hand'.
[2KI.3.19] And you will strike every fortified city and every chosen city, and you will fell every good tree, and you will stop up every spring of water, and you will ruin every good portion with stones. [§]
v'hikitem kol-'ir mivtzar v'kol-'ir mivchor v'kol-'etz tov tapilu v'kol-ma'yaney-mayim tistomu v'chol-hachelkah hatovah tach'avu ba'avanim.
This verse details instructions for conquering a land. 'Hikitem' means 'you will strike'. 'Kol' means 'all' or 'every'. 'Ir' means 'city'. 'Mivtzar' means 'fortified'. 'Mivchor' means 'chosen' or 'select'. 'Etz' means 'tree'. 'Tov' means 'good'. 'Tapilu' means 'you will fell'. 'Ma'yaney-mayim' means 'springs of water'. 'Tistomu' means 'you will stop up'. 'Hachelkah hatovah' means 'the good portion' or 'the good land'. 'Tach'avu' means 'you will distress' or 'you will ruin'. 'Ba'avanim' means 'with stones'.
[2KI.3.20] And it was in the morning, as the meal offering was rising, and behold, waters were coming from the direction of Edom, and the land filled with the waters. [§]
va-yhi ba-boker ka-alot ha-min-chah ve-hi-neh ma-yim ba-im mid-derech Edom va-ti-ma-leh ha-aretz et-ha-ma-yim.
This verse describes a miraculous event where water comes from the direction of Edom and fills the land. 'Va-yhi' means 'and it was'. 'Ba-boker' means 'in the morning'. 'Ka-alot' means 'as ascending' or 'when rising'. 'Ha-min-chah' refers to the meal offering, often associated with the afternoon. 'Ve-hi-neh' means 'and behold'. 'Ma-yim' means 'waters'. 'Mid-derech' means 'from the direction of'. 'Edom' is a proper noun, the name of a region and people. 'Va-ti-ma-leh' means 'and it filled'. 'Ha-aretz' means 'the land'. 'Et-ha-ma-yim' is a direct object marker followed by 'the waters'.
[2KI.3.21] And all Moab heard that the kings had risen up to fight against them. Therefore, they cried out, every man who was girded with a belt and was prepared for battle, and they stood upon the border. [§]
vekhol-moav sham'u ki-alu ham'lakhim lehilakhem bam vayitz'aku mikol khoger khagora vama'ale vayyamdu al-hagvul
This verse describes the Moabites hearing that kings had come to fight against them. As a result, they cried out, everyone who was armed and ready for war, and they positioned themselves on the border.
[2KI.3.22] They rose early in the morning, and the sun shone upon the waters, and the people of Moab saw the waters opposite them red like blood. [§]
vayashkimu baboker vehashemesh zarחה al-hamayim vayiru moav minenged et-hamayim adumim kadam.
This verse describes a scene where people rose early in the morning and saw the water appearing red like blood. 'Vayashkimu' means 'they rose early'. 'Baboker' means 'in the morning'. 'Vehashemesh' means 'and the sun'. 'Zarחה' means 'shone'. 'Al-hamayim' means 'upon the waters'. 'Vayiru' means 'and they saw'. 'Moav' refers to the people of Moab. 'Minenged' means 'opposite' or 'facing'. 'Et-hamayim' again means 'the waters'. 'Adumim' means 'red'. 'Kadām' means 'like blood'.
[2KI.3.23] And they said, "This blood is the sword by which the kings are destroyed. And they struck, each man his companion, and now to the plunder of Moab." [§]
vayomru dam zeh hacharev necherbu hamelachim vayaku ish et-re'ehu ve'atah lashalal Moab
This verse describes a declaration concerning spilled blood and its consequences for the kings. It details a mutual destruction among the kings and then transitions to the plundering of Moab. 'Dam' means blood. 'Zeh' means this. 'Hacharev' means the sword. 'Necherbu' means we are destroyed. 'Hamelachim' means the kings. 'Vayaku' means and they struck. 'Ish' means man or person. 'Et-re'ehu' means his companion. 'Ve'atah' means and now. 'Lashalal' means for the plunder. 'Moab' is the nation of Moab.
[2KI.3.24] They came to the camp of Israel, and the Israelites rose and struck Moab, and they fled from before them. They entered it and struck Moab. [§]
vayavu el machaneh yisrael vayakumu yisrael vayaku et moav vayanasu mipenehem vayabu bah vehakot et moav.
This verse describes a military encounter. 'Vayavu' means 'they came'. 'Machaneh yisrael' is 'the camp of Israel'. 'Vayaku' means 'they struck'. 'Et moav' is 'Moab'. 'Vayanasu' means 'they fled'. 'Mipenehem' is 'from before them'. 'Vayabu bah' means 'they entered it'. 'Vehakot et moav' means 'and they struck Moab'.
[2KI.3.25] And the cities they will destroy, and every good portion of land they will cast away, each his stone filling it. And every spring of water will be stopped up, and every good tree they will fell, until leaving its stones in the wall of the craftsman. And the slingers surrounded it and they struck it. [§]
vehe’arim yaharosu vechol-chelqah tovah yashliqu ish-avnoh umil’uha vechol-ma’yan-mayim yistom uchol-etz-tov yapillu ad-hish’ir avaneyha baqir charashet vayasovu haqalla’im vayakkuha.
This verse describes a complete devastation of cities and land. 'vehe’arim' means 'and the cities'. 'yaharosu' means 'they will destroy'. 'vechol-chelqah tovah' means 'and every good portion/piece of land'. 'yashliqu' means 'they will throw/cast away'. 'ish-avnoh' means 'each his stone'. 'umil’uha' means 'and they will fill it'. 'vechol-ma’yan-mayim' means 'and every spring of water'. 'yistom' means 'will be stopped up'. 'vechol-etz-tov' means 'and every good tree'. 'yapillu' means 'they will fell/cast down'. 'ad-hish’ir' means 'until leaving'. 'avaneyha' means 'its stones'. 'baqir' means 'in the wall'. 'charashet' means 'the craftsman’s/carved’. 'vayasovu' means 'and they surrounded'. 'haqalla’im' means 'the slingers'. 'vayakkuha' means 'and they struck it'.
[2KI.3.26] And the king of Moab saw that the war was strong against him. And he took with him 700 men who drew swords to breach the king of Edom, but they did not succeed. [§]
Va-yar me-lek mo-av ki-chazak mi-menu ha-mil-cha-mah va-yi-kah oto she-va-me-ot ish sholef cherev le-hav-ki-a el-me-lek e-dom ve-lo ya-chlu.
This verse describes the king of Moab seeing that the war was too strong for him. He then took 700 men who drew swords in order to break through to the king of Edom, but they were unable to do so.
[2KI.3.27] And he took his son, the firstborn, who would reign under him, and he brought him up as a burnt offering on the wall. And there was great wrath upon Israel, and they departed from over him, and they returned to the land. [§]
Va-yik-akh et-be-no ha-bekhor asher-yim-lokh takh-ta-yo va-ya-a-leh-hu olah al-ha-khomah va-ye-hi ketsef-gadol al-yisrael va-yis-u me-a-lav va-ya-shuvu la-aretz.
This verse describes a king sacrificing his eldest son as a burnt offering on the city wall, and the resulting great wrath upon Israel, causing them to depart and return to the land. 'Va-yik-akh' means 'and he took'. 'Et-be-no' means 'his son'. 'Ha-bekhor' means 'the firstborn'. 'Asher-yim-lokh' means 'who will reign'. 'Takh-ta-yo' means 'under him'. 'Va-ya-a-leh-hu' means 'and he brought him up'. 'Olah' means 'a burnt offering'. 'Al-ha-khomah' means 'on the wall'. 'Va-ye-hi' means 'and it was'. 'Ketsef-gadol' means 'great wrath'. 'Al-yisrael' means 'upon Israel'. 'Va-yis-u' means 'and they departed'. 'Me-a-lav' means 'from over him'. 'Va-ya-shuvu' means 'and they returned'. 'La-aretz' means 'to the land'.
2KI.4
[2KI.4.1] And one woman, from the wives of the sons of the prophets, cried out to Elisha, saying, "Your servant, my husband, is dead, and you know that your servant feared Yahveh. Now, the creditor has come to take my two sons to be slaves to him." [§]
ve-ish-ah achat min-nei vene-han-ne-vi-im tza-akeh el-e-li-sha le-emor avd-cha ishi met ve-atah ya-da-ta ki avd-cha haya yareh et-ye-ho-vah ve-han-noseh ba lakachat et-shnei yeladai lo la-avadim.
This verse describes a woman whose husband, a son of the prophets, has died. She pleads with Elisha, knowing her husband feared Yahveh. A creditor has come to take her two sons as slaves.
[2KI.4.2] And he said to her, "Elisha, what shall I do for you? Tell me, what do you have in the house?" And she said, "My servant has nothing in the house except a jar of oil." [§]
Va-yo-mer e-lei-ha E-li-sha-u mah eh-eh-seh-lahch Ha-gi-dee lee mah yesh-lach ba-bayit Va-to-mer ein le-shif-cha-tcha kol ba-bayit kee eem a-soo-ch sha-men.
This verse recounts a conversation between Elisha and a woman. Elisha asks her what he can do for her, asking her to tell him what she has in the house. The woman responds that her servant has nothing in the house except for a jar of oil.
[2KI.4.3] And he said, "Go, ask for yourself vessels from the outside, from all your neighbors. Do not hold back any empty vessels." [§]
vayomer lechi sha'ali-lach kelim min-hachutz me'et kol-shchenechich kelim reqim al-tam'iti
This verse comes from 2 Kings 4:3. It details Elisha instructing a widow to gather empty vessels from her neighbors. 'Vayomer' means 'and he said'. 'Lechi' is a command meaning 'go'. 'Sha'ali-lach' means 'ask for yourself'. 'Kelim' means 'vessels' or 'containers'. 'Min-hachutz' means 'from the outside' or 'from your neighbors'. 'Me'et kol-shchenechich' means 'from all your neighbors'. 'Reqim' means 'empty'. 'Al-tam'iti' means 'do not diminish' or 'do not hold back'.
[2KI.4.4] And you shall come and shut the door behind you and behind your sons, and you shall pour upon all these vessels, and you shall carry away the fullness. [§]
oo-vahht vee-sah-gahrt hah-deh-let bah-ah-deh-khah oo-vee-ahd bah-nah-yikh vee-yah-tsak-t ah-ahl kol-hah-keh-leem hah-eh-leh vee-hah-mah-leh tah-see-ee
This verse describes a woman being instructed to close a door, and then pour something onto various vessels. The verbs are all commands, instructing the woman on what to do. 'Hadelet' means 'the door', 'bakeilim' means 'the vessels', and 'hamale' means 'the fullness/contents'.
[2KI.4.5] And she went from him, and she closed the door behind her and behind her sons. They were presenting offerings to her, and she was pouring. [§]
va-te-lech me-it-o va-tis-gor ha-de-let ba-a-dah oo-ve-ad ba-neh-ha hem mag-ish-im eh-leh-ha ve-hee mo-yatz-ket.
This verse describes a woman closing a door after someone leaves, then receiving offerings from her sons and pouring a drink offering.
[2KI.4.6] And it happened, when the vessels were full, that she said to her son, “Bring near to me yet another vessel.” And he said to her, “There is no more vessel.” And the oil stopped. [§]
vayhi kimloat hakeilim vatomer el-benah hagisha elai od keli vayomer eleha ein od keli vayyamod hashemen
This verse describes the miraculous provision of oil for the widow in 2 Kings 4:6. 'Vayhi' means 'and it happened'. 'Kimloat' means 'when they were full'. 'Hakeilim' is 'the vessels'. 'Vatomer' means 'and she said'. 'El-benah' means 'to her son'. 'Hagisha' means 'bring near'. 'Elai' means 'to me'. 'Od' means 'more'. 'Keli' is 'vessel'. 'Vayomer' means 'and he said'. 'Eleha' means 'to her'. 'Ein' means 'there is not'. 'Vayyamod' means 'and it stood' or 'and it stopped'. 'Hashemen' is 'the oil'.
[2KI.4.7] And she came and told the man of the Gods, and he said, "Go, sell the oil and pay your debts, and you and your sons will live on what remains." [§]
Va-ta-vo, va-ta-ged le-ish ha-Elohim, va-yomer lechi michri et-ha-shemen ve-shalmi et-nishyech ve-at-ubanayich tichyi banotar.
This verse describes a woman who goes and tells a man of the Gods. The man instructs her to sell oil to pay debts, and she and her sons will live on what remains. 'Va-ta-vo' means 'and she came'. 'Va-ta-ged' means 'and she told'. 'Ish' means 'man'. 'Ha-Elohim' means 'the Gods'. 'Va-yomer' means 'and he said'. 'Lechi' means 'go'. 'Michri' means 'sell'. 'Et-ha-shemen' means 'the oil'. 'Ve-shalmi' means 'and pay'. 'Et-nishyech' means 'your debts'. 'Ve-at-ubanayich' means 'and you and your sons'. 'Tichyi' means 'you will live'. 'Banotar' means 'on the remainder'.
[2KI.4.8] And it happened on a day that Elisha went to Shunem, and there was a great woman, and she insisted that he eat bread. And it happened that whenever he passed by, he would turn aside to Shunem to eat bread. [§]
Va-yhi ha-yom va-ya'avor Eli-sha el-Shu-nem ve-sham isha gedolah va-tachazek-bo le'echol-lachem va-yhi midei avro yasur shamma le'echol-lachem.
This verse describes the prophet Elisha passing through Shunem and being urged to eat bread by a prominent woman there. He frequently stopped in Shunem to eat with her.
[2KI.4.9] And she said to her husband, "See, I have known that the Gods are a holy man. He is always passing over us." [§]
Va-to-mer el-ish-ah, hi-neh-nah ya-da-ti ki ish elohim ka-dosh hu. O-ver a-lei-nu ta-mid.
This verse comes from 1 Samuel 9:6. It describes a woman speaking to her husband about Samuel. 'Va-to-mer' means 'and she said'. 'El-ish-ah' means 'to the woman/to her husband'. 'Hi-neh-nah' means 'behold/see'. 'Ya-da-ti' means 'I have known'. 'Ki' means 'that/because'. 'Ish' means 'man'. 'Elohim' means 'the Gods'. 'Ka-dosh' means 'holy'. 'Hu' means 'he/it'. 'O-ver' means 'passing'. 'A-lei-nu' means 'over us'. 'Ta-mid' means 'always/continually'.
[2KI.4.10] Let us make, then, a small upper room of the wall, and we will set for him there a bed and a table and a chair and a lampstand, and it will be when he comes to us, he will turn aside there. [§]
na'aseh-na aliyaht-qir qetannah venasim lo sham mitah veshulchan u-kise u-menorah vehayah be-vo'o eleinu yasur shammah.
This verse describes a plan to build a small upper room. "Na'aseh-na" means "Let us make". "Aliyaht-qir" means "an upper room of the wall". "Qetannah" means "small". "Venasim" means "and we will set". "Lo" means "for him". "Sham" means "there". "Mitah" means "bed". "Veshulchan" means "and table". "U-kise" means "and chair". "U-menorah" means "and lampstand". "Vehayah" means "and it will be". "Be-vo'o" means "when he comes". "Eleinu" means "to us". "Yasur" means "he will turn aside". "Shammah" means "there". The verse describes a plan to create a private space for someone important.
[2KI.4.11] And it was the day, and he came there, and he went to the upper room, and he lay down there. [§]
va-yhi ha-yom va-yavo shama va-yasar el-ha-aliya va-yishkach-shama
This verse describes someone arriving at a place and going upstairs to lie down. 'Va-yhi' means 'and it was'. 'Ha-yom' means 'the day'. 'Va-yavo' means 'and he came'. 'Shama' means 'there'. 'Va-yasar' means 'and he turned/went'. 'El' means 'to'. 'Ha-aliya' means 'the upper room/height'. 'Va-yishkach' means 'and he lay down'.
[2KI.4.12] And he said to Gehazi, my servant, "Call the Shunammite, this one." And he called to her, and she stood before him. [§]
va-yo-mer el-ge-chi na-a-ro krah la-shoo-na-mit ha-zo-at va-yik-rah-lah va-ta-a-mod le-fa-nav.
This verse describes Elisha instructing his servant Gehazi to summon the Shunammite woman. 'Va-yo-mer' means 'and he said'. 'El' means 'to' or 'at'. 'Gechi' is Gehazi's name. 'Na-a-ro' means 'my servant'. 'Krah' means 'call'. 'La-shoo-na-mit' is 'the Shunammite'. 'Ha-zo-at' means 'this one'. 'Va-yik-rah-lah' means 'and he called to her'. 'Va-ta-a-mod' means 'and she stood'. 'Le-fa-nav' means 'before him'.
[2KI.4.13] And he said to him, "Say to her, 'See, you have caused us all this anxiety. What shall be done for you?' Is there anything to discuss with the king, or with the commander of the army?' And she said, 'I dwell among my people.' [§]
Va-yo-mer lo, emor-na eleiha, hine charad-t elenu et kol ha-charadah ha-zot. Meh la-asot lach? Ha-yesh le-daber lach el ha-melech, o el sar ha-tzava? Va-tomar be-toch ami anochi yoshavet.
This verse comes from 2 Samuel 11:11. It describes David sending messengers to Bathsheba to ask about her situation and to offer her a chance to speak to the king or the commander of the army. Bathsheba responds that she is living among her people. Let's break down the names of God as they appear: 'Elohim' is present but not directly used as a name in this verse.
[2KI.4.14] And he said, "What is to be done for her?" And Gehazi said, "But she has no son, and her husband is old." [§]
Va-yo-mer u-meh la-a-sot lah; va-yo-mer Gehazi, av-al ben ein-lah ve-ish-ah zaken.
This verse comes from 2 Kings 4:19. It describes Gehazi speaking to Elisha about the Shunammite woman. 'Va-yo-mer' means 'and he said'. 'U-meh la-a-sot lah' means 'and what is to be done for her?'. 'Av-al' means 'but'. 'Ben ein-lah' means 'she has no son'. 'Ve-ish-ah zaken' means 'and her husband is old'.
[2KI.4.15] And he said, "Call her!" And he called her, and she stood in the doorway. [§]
Va-yo-mer kra-la-ah; va-yik-ra-la-ah va-ta-a-mod ba-pa-tach.
This verse describes someone calling out a name, and then the named person standing in the doorway. The first 'kra-la-ah' is an imperative form, meaning 'call her!'. The second 'yik-ra-la-ah' is a past tense form meaning 'he called her'. 'Ba-pa-tach' means 'in the doorway'.
[2KI.4.16] And he said, "At this time next year you will embrace a son." And she said, "My Lord, man of the Gods, do not lie to your maidservant. [§]
Va-yo-mer la-mo-ed ha-zeh ka-et chayah at-yah choveket ben va-to-mer al-ado-nai ish ha-elohim al-te-chazev be-shif-cha-tech.
This verse describes a conversation between a man of God and a woman. The woman is told at a specific time next year she will embrace a son. She pleads with the man of God not to lie to her maidservant.
[2KI.4.17] And the woman conceived, and she bore a son at the appointed time, as at this time of life, which God spoke to her through Elisha. [§]
Va-ta-har ha-ee-shah va-teh-led ben la-mo-ed ha-zeh ka-et chai-yah asher di-ber e-leh-yah e-lee-sha.
This verse describes a woman conceiving and giving birth to a son at the appointed time, just as the prophet Elisha had spoken to her. 'Va-ta-har' means 'and she conceived'. 'Ha-ee-shah' means 'the woman'. 'Va-teh-led' means 'and she bore'. 'Ben' means 'son'. 'La-mo-ed ha-zeh' means 'at the appointed time this'. 'Ka-et chai-yah' means 'as at this time of life'. 'Asher' means 'which'. 'Di-ber' means 'he spoke'. 'E-leh-yah' means 'to her'. 'E-lee-sha' is the name of the prophet, Elisha.
[2KI.4.18] And the boy grew, and it was the day, and he went out to his father with the harvesters. [§]
va-yig-dal ha-ya-led va-ye-hi ha-yom va-ye-tse el-a-viv el-ha-kotz-rim
This verse describes a boy growing up and going out to his father with the harvesters. 'Va' indicates 'and', 'Yigdal' means 'grew', 'ha' is 'the', 'Yaled' means 'boy', 'Yehi' means 'was', 'Yom' means 'day', 'Yetse' means 'he went out', 'El' means 'to', 'Aviv' means 'his father', and 'haKotzrim' means 'the harvesters'.
[2KI.4.19] And he said to his father, "My head, my head." And he said to the boy, "Carry him to his mother." [§]
Va-yo-mer el-a-vee-v ro-shee ro-shee va-yo-mer el-ha-na-ar sa-eh-hu el-im-mo.
This verse comes from Genesis 22:7, where Abraham is speaking to his son Isaac during the binding. ‘Va-yo-mer’ means ‘and he said’. ‘El-a-vee-v’ means ‘to his father’. ‘Ro-shee’ means ‘my head’. The repetition ‘ro-shee ro-shee’ emphasizes the statement. ‘El-ha-na-ar’ means ‘to the boy’. ‘Sa-eh-hu’ means ‘carry him’. ‘El-im-mo’ means ‘to his mother’.
[2KI.4.20] And he lifted him up and brought him to his mother, and he sat on her knees until noon, and he died. [§]
vayisa'ehu vayevi'ehu el-imo vayeshev al-birkeha ad-hatzaharayim vayamot
This verse describes the return of the son to his mother after being brought up to heaven, and his subsequent death. 'Vayisa'ehu' means 'and he lifted him up.' 'Vayevi'ehu' means 'and he brought him.' 'El-imo' means 'to his mother.' 'Vayeshev' means 'and he sat.' 'Al-birkeha' means 'on her knees.' 'Ad-hatzaharayim' means 'until noon.' 'Vayamot' means 'and he died.'
[2KI.4.21] And she rose and laid him on the bed of the man of the Gods, and she closed behind him, and she went out. [§]
va-ta-al va-tash-ki-ve-hu al-mi-tat ish ha-elo-him va-ti-sor ba-a-do va-tei-tse
This verse describes a woman lying with a man on the bed of a man of the Gods, closing the door behind her, and then leaving. Each component of the names is translated literally. 'Va' is a conjunction meaning 'and'. 'Ta' is a feminine singular pronoun indicating she. 'Al' means 'on'. 'Ish' means 'man'. 'Ha' is 'the'.
[2KI.4.22] And she called to her husband and said, "Please send me one of the young men and one of the donkeys, so that I may run to the man of the Gods and I will return." [§]
Va-tee-krah el-ee-shahh va-toh-mer shilhah nah lee ehhad min-han-nah-ar-eem ve-ahhat ha-ah-toh-noht ve-ah-roo-tzah ad-eesh ha-eloh-eem ve-ah-shoo-vah.
This verse describes a woman requesting her husband to send a young man and a donkey so that she may go to the man of the Gods and return.
[2KI.4.23] And he said, "Why are you going to him today? It is not the New Moon, and it is not the Sabbath." And she said, "Peace." [§]
Va-yo-mer ma-du-ah at-tee hole-che-tee ei-lav ha-yom lo-chodesh ve-lo shabbat va-to-mer sha-lom.
This verse is from 2 Kings 4:23. It records a conversation between a woman and her husband regarding her intention to visit the prophet Elisha. 'Va-yo-mer' means 'and he said.' 'Ma-du-ah' means 'why.' 'At-tee' means 'you' (feminine). 'Hole-che-tee' means 'I go.' 'Ei-lav' means 'to him.' 'Ha-yom' means 'today.' 'Lo-chodesh' means 'not the New Moon.' 'Ve-lo shabbat' means 'and not the Sabbath.' 'Va-to-mer' means 'and she said.' 'Sha-lom' means 'peace' or 'well'.
[2KI.4.24] And she equipped the donkey and said to the young woman, "Drive and go, do not stop for me to ride, unless I have said to you." [§]
va-takh-bosh ha-a-ton va-to-amer el-na-a-rah neh-hag va-lech al-ta-atzor-lee lir-khov ki im-amarti lakh.
This verse describes a woman instructing a young servant regarding a donkey. 'vakh-bosh' means 'she bound' or 'she equipped'. 'ha-aton' is 'the donkey'. 'va-to-amer' is 'and she said'. 'el-na-a-rah' is 'to the young woman'. 'neh-hag' means 'drive'. 'va-lech' means 'and go'. 'al-ta-atzor-lee' is 'do not stop for me'. 'lir-khov' means 'to ride'. 'ki im' means 'unless' or 'except'. 'amarti lakh' means 'I have said to you'.
[2KI.4.25] And she went and came to the man of God, to the mountain of Carmel. And it happened, when the man of God saw her from afar, that he said to Gehazi, his servant, "Behold, this is the Shunammite woman." [§]
va-te-lech va-ta-vo el-ish ha-elo-him el-har ha-kar-mel va-ye-hi ki-re-ot ish-ha-elo-him o-tah mi-ne-ged va-yo-mer el-ge-i-cha-zi na-ar-o hi-neh ha-shu-na-mit ha-laz.
This verse describes a woman going to the home of a man of God on Mount Carmel. The man of God sees her from a distance and speaks to his servant, Gehazi, identifying her as the Shunammite woman.
[2KI.4.26] Now, run quickly to meet her and say to her, "Is peace to you? Is peace to your husband? Is peace to the child?" And she said, "Peace." [§]
atah rooz-na likratah ve'emar-lah hashalom lach hashalom le'ishch hashalom layeled vatomer shalom.
This verse describes a messenger encountering Rebekah. "atah" means "now". "rooz-na" means "run now". "likratah" means "towards her". "ve'emar-lah" means "and say to her". "hashalom lach" means "is peace to you". "hashalom le'ishch" means "is peace to your husband". "hashalom layeled" means "is peace to the child". "vatomer shalom" means "and she said peace".
[2KI.4.27] And she came to the man of the Gods, to the mountain, and she held fast to his feet. And Geichazi drew near to push her away. And the man of the Gods said, "Release her, for her soul is bitterly grieved to her." And Yahveh concealed it from me, and He did not tell me. [§]
Va-tavo el-ish ha-Elohim el-ha-har va-tachazek be-raglav va-yigash Geichazi le-hadafuh va-yomer ish ha-Elohim harfeh-lah ki-nafshah marah-lah va-Yahveh he'elim mimeni ve-lo higgid li.
This verse describes the Shunammite woman approaching the man of God (the prophet Elisha) on the mountain, clinging to his feet. Her son had died, and she was seeking help. Elisha's servant, Geichazi, attempted to push her away. Elisha told Geichazi to release her, as her soul was bitter to her. Elisha then states that Yahveh had hidden the truth from him, and had not told him anything.
[2KI.4.28] And she said, "Have I been given a son by my Lord? Did not my Lord say, "You shall not be cast away by me?" [§]
va-to-amer ha-sha-alti ben mei-et adonai ha-lo amar-ti lo tash-leh oti
This verse is spoken by Hagar to Abraham. She is asking if she has been granted a son by her Lord, and pointing out that her Lord previously said he would not cast her away. "Va-to-amer" means "and she said". "Ha-sha-alti" means "have I asked?" or "have I been given?". "Ben" means "son". "Mei-et" means "from". "Adonai" means "my Lord". "Ha-lo" means "have not?". "Amar-ti" means "I said". "Lo tash-leh" means "you will not cast away". "Oti" means "me".
[2KI.4.29] And he said to Gehazi, "Gird your waist and take my staff in your hand and go. If anyone meets you, do not bless him, and if anyone blesses you, do not answer him. And you shall place my staff upon the face of the young man." [§]
va-yo-mer le-ge-chi-zi kha-gor ma-te-ne-kha ve-kah mish-a-an-ti be-yad-kha va-lech ki-tim-tsa ish lo te-var-khen-nu ve-ki-ye-var-khekha ish lo ta-a-nen-nu ve-sa-mat-ta mish-a-an-ti al-penei ha-na-ar.
This verse is from 2 Kings 4:29. It describes Elisha instructing his servant Gehazi. 'Elisha' is representing Yahveh in this situation, commanding Gehazi (his servant) to prepare for an encounter with a Shunammite woman who is mourning the loss of her son. The 'staff' mentioned symbolizes power and divine authority. The instruction not to bless anyone who blesses Gehazi or to accept a gift from anyone signifies that any success in this matter must come solely from Yahveh, not from human assistance or favor. The staff is to be laid upon the face of the boy.
[2KI.4.30] And the mother of the boy said, "Living Yahveh and living your soul, if I leave you!" And he rose and went after her. [§]
Va-to-mer em ha-na-ar chai-Yeh-veh ve-chai-naf-she-cha im-e-ez-vah-cha va-ya-kom va-ye-lech a-cha-rei-ha
This verse contains several key names and phrases. "Em" means "mother". "Ha-na-ar" means "the boy". "Chai" means "living". "Yehveh" is the name of God. "Naf-she-cha" means "your soul". "Im" means "if". "E-ez-vah-cha" means "I leave you". "Va-ya-kom" means "and he rose". "Va-ye-lech" means "and he went". "A-cha-rei-ha" means "after her". The verse is a mother's oath to her son and his subsequent following of her.
[2KI.4.31] And Gehazi passed before them, and he placed the staff upon the face of the young boy, and there was no voice and there was no hearing. And he returned to meet him, and he told him, saying, “The young boy has not awakened.” [§]
vəgəḥăzī ‘āḇar lifənēhem vayāśem ‘et-hamiš‘enet ‘al-pənē hanā‘ar və’ēn qōl və’ēn qāšēḇ vayāšāv liqrāṯō vayaged-lō lē’mōr lō heqīṣ hanā‘ar.
This verse describes Gehazi, a servant of Elisha, going before his master and placing a staff on the face of a young boy who is not responding. He then returns to Elisha and reports that the boy has not awakened. Let's break down the names and concepts: ‘Elīšā is a variant of ‘El. ‘El means God. Gehazi is a proper noun, a person's name, and will be left untranslated. miš‘enet refers to a staff or support. nā‘ar means young boy. The verb forms indicate past tense actions.
[2KI.4.32] And Elisha came into the house, and behold, the boy was dead, lying on his bed. [§]
va-ya-vo E-lee-sha ha-ba-ye-ta ve-hee-neh ha-na-ar meit mush-kab al-mit-ta-to.
This verse describes Elisha entering the house and finding the boy dead, lying on his bed. 'Va-ya-vo' means 'and he came'. 'E-lee-sha' is the name Elisha. 'Ha-ba-ye-ta' means 'the house'. 'Ve-hee-neh' means 'and behold'. 'Ha-na-ar' means 'the boy'. 'Meit' means 'dead'. 'Mush-kab' means 'lying'. 'Al-mit-ta-to' means 'on his bed'.
[2KI.4.33] And he came and closed the door for the two of them, and he prayed to Yahveh. [§]
va-yo-vo va-yis-gor ha-de-let be-ad shnei-hem va-yit-pal-el el-Yeh-veh.
This verse describes someone closing a door and then praying to Yahveh. 'Va-yo-vo' means 'and he came'. 'Va-yis-gor' means 'and he closed'. 'Ha-de-let' means 'the door'. 'Be-ad' means 'because of' or 'for'. 'Shnei-hem' means 'the two of them'. 'Va-yit-pal-el' means 'and he prayed'. 'El' means 'to'. 'Yeh-veh' is the proper name of God.
[2KI.4.34] And he went up and lay upon the child, and he placed his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he breathed upon him, and the flesh of the child warmed. [§]
VaYa'al VaYishkach Al-haYeled VaYasem Pio Al Pio VeEinav Al Einav VeKafav Al Kafav VaYighar Alav VaYacham BeSar haYeled.
This verse describes a resuscitation act. VaYa'al means 'and he went up'. VaYishkach means 'and he lay'. Al-haYeled means 'upon the child'. VaYasem means 'and he placed'. Pio Al Pio means 'his mouth upon his mouth'. VeEinav Al Einav means 'and his eyes upon his eyes'. VeKafav Al Kafav means 'and his hands upon his hands'. VaYighar means 'and he breathed'. Alav means 'upon him'. VaYacham means 'and he warmed'. BeSar haYeled means 'the flesh of the child'.
[2KI.4.35] And he returned and went in the house, one here and one here, and he went up and touched him. And the boy touched his eyes until seven times, and the boy opened his eyes. [§]
Va-ya-shav va-ye-lech ba-bayit achat hen-nah ve-achat hen-nah va-ya'al va-yig-har a-lav va-yezorer ha-na'ar ad-sheva pe'amim va-yif-kach ha-na'ar et-ei-nav.
This verse describes a boy repeatedly touching his eyes seven times, after which he gains his sight. 'Va-ya-shav va-ye-lech' means 'and he returned and went'. 'Ba-bayit' means 'in the house'. 'Achat hen-nah ve-achat hen-nah' means 'one here and one here'. 'Va-ya'al va-yig-har a-lav' means 'and he went up and touched him'. 'Va-yezorer ha-na'ar ad-sheva pe'amim' means 'and the boy touched (his eyes) until seven times'. 'Va-yif-kach ha-na'ar et-ei-nav' means 'and the boy opened his eyes'.
[2KI.4.36] And he called to Gehazi and said, "Call this Shunammite woman." And he called her, and she came to him. And he said, "Take your son." [§]
Va-yik-ra el-Ge-chi-zi va-yo-mer krah el-ha-shu-na-mit ha-zot va-yik-ra-ehah va-ta-vo el-av va-yo-mer se-i benecha.
This verse describes Elisha calling to Gehazi and instructing him to call the Shunammite woman. She comes to Elisha, and he asks her to take her son.
[2KI.4.37] And she came and fell upon his feet, and she bowed to the ground, and she lifted her son, and she exited. [§]
va-to-vo va-ti-pol al-regelav va-tishtachu artzah va-tisa et-benah va-teitse.
This verse describes a woman coming and falling at someone's feet, bowing to the ground, lifting her son, and then leaving. The verbs are all in the past tense, indicating completed actions. 'Regelav' literally means 'his feet'. 'Artzah' means 'to the ground'. 'Benah' means 'her son'. 'Teitse' means 'she exited'.
[2KI.4.38] And Elisha returned to Gilgal, and there was a famine in the land. And the sons of the prophets were sitting before him. And he said to his servant, "Put the large pot on the fire, and cook a stew for the sons of the prophets." [§]
veh-eh-lee-shah shav hah-gil-gah-lah veh-hah-rah-ahv bah-ah-rets uv-nay hahn-neh-vee-eem yohsh-veem leh-fah-nav vay-oh-mer leh-nah-ah-roh shif-ot hah-seer hah-goh-doh-lah uvah-shel nah-zeed liv-nay hahn-neh-vee-eem.
This verse describes Elisha returning to Gilgal during a famine. The sons of the prophets are with him, and he instructs his servant to prepare a large stew for them.
[2KI.4.39] And one man went out to the field to gather stalks, and he found a vine of the field, and he gathered from it clusters of the field, filling his garment with them. And he came and chopped them into the pot of the stew, for they did not know. [§]
Va-yeitzei echad el-ha-sadeh le-laket orot, va-yimtza gefen sadeh, va-yelekket mi-menu pakuot sadeh mello bigdo, va-yavo va-yefallach el-sir ha-nazid, ki-lo yad'u.
This verse describes a man going to the field to gather stalks (presumably for food). He finds a vine in the field and gathers its clusters, filling his garment with them. He returns and puts them into the pot of stew, but those present do not know what they are.
[2KI.4.40] And they poured for the people to eat, and it happened as they ate from the stew that they cried out and said, "Death is in the pot, man of the Gods!" and they could not eat. [§]
vayitzku la'anashim le'ekhol vayhi ke'ekholam mehanazid vehema tza'aku vayomru mavet bassir ish haElohim velo yaklu le'ekhol.
This verse describes a situation where food is poured out for people to eat. After they eat from the pot of stew, they cry out, declaring that death is in the pot, attributed to the man of the Gods, and they are unable to continue eating.
[2KI.4.41] And he said, "Take flour and throw it into the pot." And he said, "Pour for the people and let them eat, and there was no bad thing in the pot." [§]
vayomer ukhu kemakh vayashlekhel hasir vayomer tzok laam veyokheloo velo haya davar ra basir.
This verse details a miraculous event where flour is thrown into a pot, and it provides food for the people. "Vayomer" means 'and he said'. "Ukhu" means 'and take'. "Kemakh" means 'flour'. "Vayashlekhel" means 'and he threw it into'. "Hasir" means 'the pot'. "Tzok" means 'pour'. "Laam" means 'for the people'. "Veyokheloo" means 'and they eat'. "Velo haya" means 'and there was not'. "Davar ra" means 'a bad thing'. "Basir" means 'in the pot'.
[2KI.4.42] And a man came from Baal Shalisha and brought to the Gods bread of firstfruits, twenty loaves of barley, and grain in its husk. And he said, "Give it to the people so they may eat." [§]
ve-ish ba mi-ba-al sha-li-sha vay-ave le-ish ha-elo-him le-chem bi-ku-rim es-rim-le-chem se-o-rim ve-car-mel be-cik-lo-no vay-o-mer ten la-am ve-yo-che-lu.
This verse describes a man from Baal Shalisha bringing firstfruits to 'the Gods'. The offering consists of twenty loaves of barley bread and some grain in its husk. He asks that the offering be given to the people to eat.
[2KI.4.43] And his servant said, "What shall I give before a hundred people?" And he said, "Give it to the people, and let them eat, and there will be leftovers, for thus said Yahveh: Eat, and there will remain." [§]
vayomer misharto mah eten zeh lifnei meah ish vayomer ten laam vyoheilu ki koh amar Yahveh ochol vehoter.
This verse describes a servant asking his master what he should provide for one hundred people. The master instructs him to give it to the people to eat, and to have leftovers, because Yahveh has said so. 'Misharto' is 'his servant'. 'Eten' means 'I will give'. 'Lifnei' means 'before'. 'Meah' is 'hundred'. 'Laam' means 'to the people'. 'Vyoheilu' means 'they will eat'. 'Koh' means 'thus'. 'Amar' means 'said'. 'Ochol' means 'eat'. 'Vehoter' means 'and there will remain'.
[2KI.4.44] And he gave before them, and they ate, and they had leftovers according to the word of Yahveh. [§]
va-yee-ten lee-fne-hem va-yo-khlu va-yo-tee-ru kid-var Yahveh.
This verse describes God providing food, the people eating, and then having leftovers, all according to God’s word. ‘Va-yee-ten’ means ‘and he gave’. ‘Lee-fne-hem’ means ‘before them’. ‘Va-yo-khlu’ means ‘and they ate’. ‘Va-yo-tee-ru’ means ‘and they left over’. ‘Kid-var’ means ‘according to the word of’. ‘Yahveh’ is the proper name of God.
2KI.5
[2KI.5.1] And Naaman was a commander of the army of the king of Aram, a great man in the eyes of my Lord, and held in high esteem, for through him Yahveh had given deliverance to Aram. And the man was a mighty warrior, a leper. [§]
V’na’man sar-tseva melech-aram haya ish gadol lifnei adonaiu v’n’su pa’nim ki-vo natan-Yahveh t’shuah la’aram v’ha’ish haya gibor khayil metzora.
This verse introduces Naaman, a commander of the army of the king of Aram. It describes him as a great man in the eyes of his lord, and highly regarded, because Yahveh had given victory to Aram through him. It also states that this man was a mighty warrior, but was a leper.
[2KI.5.2] And the Aramites went out in raiding parties, and they took captive a small girl from the land of Israel, and she became before the wife of Naaman. [§]
Va’aram yatz’u gdudim vayishbu me’eretz Yisrael na’arah k’tannah vatt’hi lifnei eshet Na’aman.
This verse describes an event where Aramite raiding parties took a young girl captive from the land of Israel, and she became a servant to the wife of Naaman.
[2KI.5.3] And she said to her mistress, "My Lord will be restored from his affliction if he goes before the prophet who is in Samaria. Then the Gods will take him from his leprosy." [§]
va-to-mer el-ge-vir-tah ah-ha-lei a-do-nai li-fnei ha-na-vee asher be-shom-ron az ye-esof oto mi-tsa-ra-at-to.
This verse describes a woman speaking to her mistress. She says that her lord will recover from his affliction if he goes before the prophet who is in Samaria. The names of God used here are 'Adonai' which means 'my Lord', and there's an implicit reference to 'the Gods' within the context of divine power enabling the prophet.
[2KI.5.4] And he came and told my Lord, saying, "Thus and thus spoke the young woman who is from the land of Israel." [§]
vayavo vayaged laadonai leemor kazot vekazot dibrah hanarah asher me'eretz yisrael
This verse describes a person going and telling their lord what a young woman from the land of Israel said. Each word is translated as literally as possible to reflect its direct meaning, and I will keep the phrasing as close to the original as possible while maintaining proper English grammar.
[2KI.5.5] And the king of Aram said, "Go, and I will send a letter to the king of Israel." And he went and took in his hand ten weights of silver, and six thousand of gold, and ten changes of garments. [§]
Va-yo-mer me-lech-a-ram lech-bo ve-esh-le-cha se-fer el me-lech yis-ra-el va-ye-lech va-yi-kach be-ya-do e-ser kich-rei-che-sef ve-she-she-tet a-la-fim za-hav ve-e-ser cha-li-fot beg-a-dim.
This verse describes the king of Aram sending a messenger to the king of Israel with gifts. 'Va-yo-mer' means 'and he said'. 'Melech Aram' is 'the king of Aram'. 'Lech-bo' means 'go'. 'Ve-esh-le-cha sefer' means 'and I will send a letter'. 'El melech Yisrael' means 'to the king of Israel'. 'Va-yelech' means 'and he went'. 'Va-yi-kach be-yado' means 'and he took in his hand'. 'Eser kichrei-chesef' means 'ten weights of silver'. 'Ve-she-she-tet a-la-fim za-hav' means 'and six thousand of gold'. 'Ve-e-ser cha-li-fot beg-a-dim' means 'and ten changes of garments'.
[2KI.5.6] And the book was brought to the king of Israel, saying, "Now that this book has come to you, behold, I have sent to you my servant Naaman, and I will heal him of his leprosy." [§]
va-ya-ve-a ha-se-fer el-me-lech yis-ra-el le-e-mor ve-a-ta-h ke-vo ha-se-fer ha-zeh e-lei-cha hi-neh sha-lach-ti e-lei-cha et na-a-man av-di va-a-sap-to mi-tsa-ra-at-to.
This verse describes the bringing of a letter to the king of Israel. The letter states that now that the letter has arrived, the sender has sent Naaman, his servant, to be healed of his leprosy.
[2KI.5.7] And it happened when the king of Israel read the letter, he tore his garments and said, "The Gods are the one to kill and to revive, because this one sends to me to gather a man from his affliction of leprosy. For truly know and see that this is a provocation against me." [§]
Va-yhi ki-kra melekh-yisrael et-ha-sefer va-yikra begadav va-yomer ha-elohim ani lehamit ulekhayot ki ze sholeakh elai le-esof ish mitzara'ato ki akh de'u-na ure'u ki mitaneh hu li.
This verse describes the reaction of the king of Israel to reading a letter. He tears his clothes and declares the Gods’ power over life and death. He expresses disbelief that the Gods would send someone to him to gather a man afflicted with leprosy, believing it to be a test or provocation.
[2KI.5.8] And it happened when Elisha, a man of the Gods, heard that the king of Israel had torn his clothes, that he sent to the king, saying, "Why have you torn your clothes? Let him come to me now, and he will know that there is a prophet in Israel." [§]
Va-yhi ki-shmo-a Elisha ish-ha-Elohim ki-kara-a melekh-Yisrael et-begadav va-yishlach el-ha-melekh le-emor lama karea-ta begadav ya-vo-na elai ve-yeda ki-yesh navi be-Yisrael.
This verse describes the reaction of the man of God, Elisha, to the king of Israel tearing his clothes. Elisha sends a message to the king asking why he tore his garments and inviting him to come to Elisha so that he may know there is a prophet in Israel.
[2KI.5.9] And Naaman came with his horse and with his chariot, and he stood at the opening of the house to Elisha. [§]
vayavo na’aman b’susavo ub’rich’bo vay’amod petach-habayit le’elisha.
This verse describes Naaman approaching the house of Elisha. 'Vayavo' means 'and he came.' 'Na’aman' is a proper noun, the name Naaman. 'B’susavo' means 'with his horse.' 'Ub’rich’bo' means 'and with his chariot.' 'Vay’amod' means 'and he stood.' 'Petach-habayit' means 'the opening of the house,' or 'the doorway of the house.' 'Le’elisha' means 'to Elisha.'
[2KI.5.10] And Elisha sent a messenger to him, saying, "Go, and wash yourself seven times in the Jordan, and your flesh will return to you, and be clean." [§]
va-yish-lach e-lee-sha-oo mal-akh le-emor ha-loch ve-ra-chatz-ta she-va pe-a-meem ba-yar-den ve-ya-shov be-sar-cha le-cha u-te-har.
This verse describes Elisha sending a messenger to Naaman the Syrian, instructing him on how to be cleansed of his leprosy. 'Va-yishlach' means 'and he sent'. 'Elisha' is the proper name Elisha. 'Malakh' means 'messenger'. 'Le-emor' means 'to say'. 'Ha-loch' means 'go'. 'Ve-rachatz-ta' means 'and you will wash'. 'Sheva pe-a-meem' means 'seven times'. 'Ba-yarden' means 'in the Jordan'. 'Ve-yashov' means 'and will return'. 'Be-sar-cha' means 'your flesh'. 'Le-cha' means 'to you'. 'U-tehar' means 'and be clean'.
[2KI.5.11] Naaman became angry and went away. He said, “Behold, I thought that he would surely come out to me and stand and call upon the name of Yahveh, his God, and wave his hand over the place to heal the leper. [§]
Va-yik-tzof Na-a-man va-ye-lekh va-yo-mer hi-neh a-mar-ti ei-tsei ya-tzo ve-a-mad ve-ka-ra be-shem Yahveh Elohimai ve-he-nif ya-do el-ha-ma-kom ve-a-saf ha-metzora.
This verse describes Naaman’s reaction after being instructed by Elisha to wash in the Jordan River to be cleansed of leprosy. He was angered by the simplicity of the instruction and walked away. He reasoned that if the prophet truly sought help from his God, he would have performed a grander ritual, waving his hand and invoking the name of Yahveh, his God, to heal him. He expected a more demonstrative miracle and considered Elisha’s instructions inadequate.
[2KI.5.12] Is not the lushness and abundance of the rivers of Damascus better than all the waters of Israel? Would I not wash in them and be purified? And he turned and went away in anger. [§]
Ha-lo tov avanah u-parpar naharot Damascus mi-kol meimei Israel? Ha-lo erchatz bahem ve-taharti? Va-yifen va-yelech be-chemmah.
This verse describes a speaker questioning whether the waters of the rivers of Damascus are not good and pleasant, and whether washing in them would not cleanse him. Then, it states that he turned and went away in anger. 'Avanah' refers to lushness or greenness. 'Parpar' refers to the fruitfulness or abundance of water. The verse asks if the waters of Damascus are not better than all the waters of Israel, and if washing in them would not purify the speaker. Afterwards, it's stated that he turned and left in a fit of rage.
[2KI.5.13] And his servants came near and spoke to him, and they said, "My Lord spoke a great thing to you. Will you not do it? And also, he said to you, 'Wash and become clean.' [§]
va-yig-ashu avadav va-ye-dab-ru ei-lav va-yo-meru avi davar gadol hanavi diber ei-lech halo ta-aseh ve-af ki-amar ei-lech re-chatz u-te-har.
This verse describes the servants of Naaman approaching him to speak with him. They tell him that the prophet Elisha spoke a great thing to him, asking whether he would not do it. Furthermore, Elisha said to him to wash and become clean.
[2KI.5.14] And he went down and dipped himself in the Jordan seven times, according to the word of the man of the Gods, and his flesh returned like the flesh of a young boy, and he was healed. [§]
vayyered vayitbol bayarden sheba pe'amim kidvar ish haElohim vayashav besaro kibsar na'ar katon vayithar
This verse describes a healing. 'Vayyered' means 'and he went down.' 'Vayitbol' means 'and he dipped (himself).' 'Bayarden' means 'in the Jordan.' 'Sheba pe'amim' means 'seven times.' 'Kidvar' means 'according to the word (of).' 'Ish haElohim' means 'the man of the Gods.' 'Vayashav' means 'and he returned.' 'Besaro' means 'his flesh.' 'Kibsar' means 'like the flesh (of).' 'Na'ar katon' means 'a young boy.' 'Vayithar' means 'and he was healed.'
[2KI.5.15] And he returned to the man of God, he and all his camp, and he came and stood before him, and he said, "Behold, now I know that there are no Gods in all the earth except in Israel. And now, please take a blessing from your servant." [§]
va-ya-shav el-ish ha-elo-him hu ve-chol ma-cha-neh-hu va-ya-vo va-ya-amod le-fa-nav va-yo-mer hi-neh na ya-da-ti ki ein elo-him be-chol ha-a-retz ki im be-yis-ra-el ve-a-tah kah na be-ra-kah mei-et av-de-kha.
This verse describes a man returning to 'the man of God' with his entire camp. He comes and stands before him and declares that he now knows there are no Gods anywhere in all the earth except in Israel. He then asks for a blessing from the man’s servant.
[2KI.5.16] And he said, "The living Yahveh, before whom I stood, if I take anything, then let him insist that I take it," and he refused. [§]
va-yo-mer khai-yeh-vah-veh asher-ah-mad-tee le-fah-nav im-eh-kah-kh va-yif-tzar-bo lah-kah-khat va-yeh-mayn
This verse describes a situation where someone is refusing a gift or offering, despite persistent urging. 'Khai-Yeh-vah-veh' literally means 'the living Yahveh.' 'Asher-ah-mad-tee le-fah-nav' means 'who stood before his face'. 'Im-eh-kah-kh' means 'if I take'. 'Va-yif-tzar-bo lah-kah-khat' means 'and he urged him to take'. 'Va-yeh-mayn' means 'and he refused'.
[2KI.5.17] And Naaman said, "Please, do not grant to your servant carrying a pair of mules’ load of earth, for your servant will no longer make an offering or sacrifice to other gods, but only to Yahveh." [§]
Va-yo-mer Na-a-man, Va-lo yu-tan-na le-av-dekha masa tzemad-pra-dim a-da-mah, ki lo ya-aseh od av-dekha olah va-zevach le-elo-him a-che-rim, ki im-la-Yahveh.
This verse is from 2 Kings 5:17. Naaman is speaking to Elisha. He is requesting a concession regarding a practice he previously performed. Specifically, he acknowledges he will no longer offer sacrifices to other gods, but asks for permission to continue a specific ritual involving carrying earth.
[2KI.5.18] Regarding this matter, may Yahveh forgive your servant when my Lord comes to the house of Rimmon to worship there, and he leans on my hand, and I bow down at the house of Rimmon. In my bowing down at the house of Rimmon, may Yahveh please forgive your servant regarding this matter. [§]
ladavar hazeh yislach Yahveh le'avdecha bevo adonai beit-rimmon lehishtachavot shamma vehu nish'an al-yadi vehishtachaveti beit-rimmon behishtachavayati beit-rimmon yislach-na Yahveh le'avdecha badavar hazeh.
This verse details a request for forgiveness. The speaker is asking Yahveh to forgive them for something related to supporting 'my Lord' at the house of Rimmon, specifically during a moment of worship or bowing down there. The repeated mentioning of bowing at the house of Rimmon emphasizes the context of the request.
[2KI.5.19] And he said to him, "Go in peace." And he went from with him a portion of the earth. [§]
Va-yo-mer lo lekh le-sha-lom va-ye-lekh me-it-to ki-vat-ar-etz.
This verse describes a parting. 'Va-yo-mer' means 'and he said'. 'Lo' means 'to him'. 'Lekh' is an imperative meaning 'go'. 'Le-sha-lom' means 'to peace' or 'in peace'. 'Va-ye-lekh' means 'and he went'. 'Me-it-to' means 'from before him' or 'from with him'. 'Ki-vat-ar-etz' is a somewhat unclear phrase but generally means 'a piece of land' or 'a portion of the earth'.
[2KI.5.20] And Gehazi, the servant of Elisha, a man of the Gods, said, "Behold, my Lord has spared this Syrian, Naaman, from taking payment from his hand for what he brought. As the life of Yahveh is present, I will certainly run after him and take something from him." [§]
Va-yo-mer Gehazi na-ar E-li-sha-u ish-ha-Elohim, hi-neh chachak A-do-nai et Na-a-man ha-A-ra-mi ha-zeh mi-ki-chat mi-ya-do et a-sher he-vi, chai-Yeh-veh ki im rat-zti ach-a-rav u-la-kach-ti mei-ito me-u-mah.
This verse recounts Gehazi, the servant of Elisha, speaking about Naaman the Syrian. Gehazi states that his Lord spared Naaman from receiving payment for his healing. He swears by the life of Yahveh that he will pursue Naaman and take something from him.
[2KI.5.21] And Gechazi pursued Naaman. And Naaman saw him running after him, and he fell from above the chariot to meet him. And he said, "Is it peace?" [§]
vayirdof gechazi acharei naaman vayireh naaman ratz acharaiyv vayipol me'al hamerkavah likrato voyomer hashalom
This verse describes Gechazi pursuing Naaman after Elisha refused to accept gifts from him. Naaman, seeing Gechazi running after him, falls from his chariot to meet him. Gechazi then asks if all is well.
[2KI.5.22] And he said, "Peace. My Lord sent me to say, 'Behold, now these two young men have come to me from the mountain of Ephraim, from among the sons of the prophets. Please give them a talent of silver and two changes of clothing.' [§]
va-yo-mer | sha-lom a-do-nai shlach-a-ni le-mor; hi-neh a-tah zeh bau el-ai shnei ne-a-rim me-har ef-ra-yim mi-benei han-ne-vi-im; ten-nah na la-hem kich-ar kesef u-shtei chal-i-fot bgadim.
This verse recounts a message delivered to someone. The speaker reports that 'my Lord' sent them with a request. The request concerns two young men from the mountains of Ephraim, who are sons of prophets. The request asks to give them a weight of silver and two sets of clothing.
[2KI.5.23] And Naaman said, "Please accept two donkey-loads." And he tore open his clothing, and created two loads of silver, and two sets of garments. And he gave them to his two young men, and they carried them before him. [§]
va-yo-mer na-a-man ho-el kah-khik-kar-ayim va-yip-rotz bo va-yatzar khik-kar-ayim kesef bi-sh-nei kha-ri-tim u-sh-tei kha-lif-ot beg-a-dim va-yit-ten el-sh-nei ne-a-ra-yav va-yis-u le-fa-nav.
This verse describes Naaman requesting items from Elisha to take back with him. He asks for two donkey-loads of earth. He then creates two loads of silver, and two sets of clothing. He gives these to his two young men, and they carry them before him.
[2KI.5.24] And he came to the God’s height, and he took from their hands, and he inspected the house, and he sent the men away, and they went. [§]
Va-ya-vo el-ha-o-fel va-yi-kah mee-ya-dam va-yif-kod ba-ba-yeet va-ye-shal-lah et-ha-a-na-sheem va-ye-le-chu.
This verse describes someone arriving at the gate, receiving something from their hands, inspecting the house, sending the men away, and then the men leaving. Let's break down the names of God: there aren't any explicit names of God in this verse. However, ‘el’ appears in ‘ha-o-fel’ which means ‘the height’ or ‘the gate’, and is a reference to God’s presence at the gate. Therefore, we’ll translate ‘ha-o-fel’ as ‘the God’s height.’
[2KI.5.25] And he came and stood before my Lord, and Elisha said to him, “Did Gehazi go?” And he said, “My servant did not go anywhere, and did not proceed in any direction.” [§]
ve-hu ba va-ya'amod el-adonai va-yomer elav elisha mein gechazi va-yomer lo-halach avdecha aneh va-anah
This verse describes a situation where Elisha is speaking to his servant, Gehazi, regarding a journey. It details a denial of having gone somewhere and a claim that the servant did not proceed in a particular direction. 'V' indicates 'and'. 'El' generally means 'to' or 'toward'. The verse structure uses conjunctions to string together actions and speech.
[2KI.5.26] And he said to him, "My heart did not follow as a man turns from his chariot to greet you." May it be time to accept the silver, and to accept garments, and olive trees, and vineyards, and sheep, and cattle, and male servants and female servants?" [§]
Va-yo-mer eh-lahv lee-vav lo-lee-vee hah-lahk kah-ah-sher hah-pahk eesh may-ahl mer-kahv-toh lee-krah-teh-kah hah-eht lah-kah-hat et-hah-keh-sef vee-lah-kah-hat bgah-deem vee-zei-teem vee-ker-ah-meem vee-tsohn vee-bah-kar va-ah-vah-deem oo-shif-hah-toht.
This verse is from 2 Kings 5:16. It details the response of the prophet Elisha to Naaman, a Syrian army commander, after Naaman offers a gift for his healing from leprosy. Elisha refuses the gift. The verse directly translates to "And he said to him, ‘Not my heart went as the turning of a man from his chariot to meet you.’ May it be time to take the silver, and to take garments, and olive trees, and vineyards, and sheep, and cattle, and servants and handmaids?'
[2KI.5.27] And the leprosy of Naman will cling to you, and to your seed forever. And a leper went out from before him, white as snow. [§]
ve-tsara-at na-a-man tid-bak be-kha u-ve-zar-akha le-o-lam va-ye-tse mil-lif-anav met-so-ra kash-shaleeg.
This verse describes Naman contracting leprosy and it being passed down to his descendants forever, and then a leper leaving his presence appearing as white as snow. "Ve" is 'and'. "Tsar'at" is leprosy. "Na'aman" is Naman, a proper name. "Tidbak" is 'will cling to'. "Be-kha" is 'to you'. "U-ve-zar'akha" is 'and to your seed'. "Le-olam" means 'forever'. "Va-ye-tse" is 'and he went out'. "Mil-lifanav" means 'from before him'. "Metzora" means 'a leper'. "Kash-shaleeg" means 'like snow'.
2KI.6
[2KI.6.1] The sons of the prophets said to Elisha, "Behold, the place where we are living before you is too narrow for us." [§]
vayomru bnei-hanneviim el-elisha hineh-na hamakom asher anachnu yoshvim sham lepanecha tsar mimenu
This verse describes the sons of the prophets speaking to Elisha. They are telling him that the place where they currently dwell is too small for them.
[2KI.6.2] Let us go to the Jordan, and each person take from there one beam of wood, and we will make for ourselves a place to sit there. And he said, "Go." [§]
neh-lekh-ah-nah ad-hai-yar-den venik-hah meesham eesh kor-ah ech-at venah-seh-leh-nu sham makom la-shev-et sham vay-omer lekhu
This verse describes a group proposing to go to the Jordan River to gather a beam of wood to make a place to rest. Then someone tells them to go. The original text uses multiple verb conjugations indicating a suggestion or proposal being made, then a command. "Nēlekhā-nā" is a suggestion "Let us go". "Vayomer" simply means "and he said".
[2KI.6.3] And the one said, "Please, let me go, God, your servants." And he said, "I will go." [§]
va-yo-mer ha-ehad ho-el na ve-lech et avadaycha va-yo-mer ani elech
This verse comes from Genesis 32:29. 'Va-yo-mer' means 'and he said'. 'Ha-ehad' means 'the one'. 'Ho-el' is a vocative form of 'El' meaning 'God'. 'Na' is an adverb meaning 'please'. 'Ve-lech' means 'and go'. 'Et' is a particle indicating the direct object. 'Avadaycha' means 'your servants'. 'Va-yo-mer' repeats as 'and he said'. 'Ani' means 'I'. 'Elech' means 'I will go'. The verse describes a conversation where one asks for God’s blessing to depart, and God responds that the speaker may depart.
[2KI.6.4] And he went with them, and they came to the Jordan, and they cut the trees. [§]
va-yeh-lekh ith-tam va-vo-u ha-yar-deh-nah va-yig-zo-ru ha-etz-im
This verse describes a group travelling to the Jordan river and cutting down trees. 'Va-yeh-lekh' means 'and he went', 'ith-tam' means 'with them', 'va-vo-u' means 'and they came', 'ha-yar-deh-nah' refers to 'the Jordan', 'va-yig-zo-ru' means 'and they cut', and 'ha-etz-im' means 'the trees'.
[2KI.6.5] And it happened, one caused the beam and the iron to fall into the water, and he cried out and said, "Alas, my Lord!" and he was Saul. [§]
Va-yhi ha-echad maf-pill ha-korah ve-et-ha-barzel na-fal el-ha-mayim va-yitz-ak va-yomer ahah adonai ve-hu sha-ul.
This verse describes an event where one person caused a beam and iron to fall into the water, then cried out and exclaimed, "Alas, my Lord!" and it was Saul.
[2KI.6.6] And the man of the Gods said, "Where did it fall?" And he showed him the place, and he cut a tree and threw it there, and the iron floated. [§]
vayomer ish-haelohim anah napal vayara'ehu et-hamakom vayiktsav-etz vayashlech-shamma vayatsed habarzel
This verse describes a man of the Gods showing someone a place and having them cut a tree and throw it into the water, causing the iron to float. Let's break down the names. 'Ish' means man. 'HaElohim' is 'the Gods'. 'HaMakom' is 'the place'. 'Barzel' is 'iron'. The verbs are standard actions. The verse uses the common 'vay' connector to link actions.
[2KI.6.7] And he said, "Lift yourself up!" And he extended his hand and took him. [§]
Va-yo-mer ha-rem la-ch, va-yish-lach ya-do va-yi-ka-che-hu.
This verse describes someone lifting up another person and taking them. 'Va-yo-mer' means 'and he said'. 'Ha-rem' is a command to lift up. 'La-ch' is 'to you'. 'Va-yish-lach' means 'and he sent/extended'. 'Ya-do' means 'his hand'. 'Va-yi-ka-che-hu' means 'and he took him'.
[2KI.6.8] And the king of Aram was warring against Israel, and he consulted with his servants, saying, "To a certain place, I will station my forces." [§]
u'melech Aram haya nilcham beYisrael vayivaetz el avadav le'emor el mekom ploni almoni tachnoti.
This verse describes a king of Aram warring against Israel and consulting with his servants about a place to station his forces. 'Melech' means king. 'Aram' is the name of a region and its people. 'Yisrael' is Israel. 'Nilcham' means to war. 'VaYivaetz' means and he consulted. 'Avadav' means his servants. 'Le'emor' means to say. 'Mekom' means place. 'Ploni Almoni' is a phrase used for 'someone' or 'a certain place', a placeholder name. 'Tachnoti' means 'my stations' or 'where I station (my forces)'.
[2KI.6.9] And a man of the Gods sent to the king of Israel, saying, "Be careful not to cross this place, because Aram is there, preparing for battle." [§]
Va-yish-lakh ish ha-Elohim el-melech Yisrael le-emor hishamer me-avor ha-makom ha-zeh ki-sham Aram nechitim.
This verse describes a man of the Gods sending a message to the king of Israel. The message warns the king to be careful not to cross a certain place because Aram is there, preparing for battle. 'Ish' means man. 'Ha-Elohim' means 'the Gods'. 'Melech' means king. 'Yisrael' is Israel. 'Le-emor' means 'to say'. 'Hishamer' means 'be careful'. 'Me-avor' means 'from crossing'. 'Ha-makom' means 'the place'. 'Ha-zeh' means 'this'. 'Ki' means 'because'. 'Sham' means 'there'. 'Aram' is Aram. 'Nechitim' means preparing for battle or encampments.
[2KI.6.10] And the king of Israel sent to the place that the man of the Gods had told him, warning him to be careful and to guard himself there, not once and not twice. [§]
va-yish-lach me-lech yis-ra-el el-ha-ma-kom a-sher a-mar-lo ish-ha-elo-him ve-hiz-hir-oh ve-nish-mar sham lo achat ve-lo sh-ta-yim
This verse describes the king of Israel sending someone to a specific place as instructed by a man of the Gods. He was warned to be careful at this place, and told not to go there once or twice.
[2KI.6.11] The heart of the king of Aram was stirred over this matter, and he called to his servants and said to them, "Will you not tell me who among us has been communicating with the king of Israel?" [§]
vayisaser lev melech Aram al hadavar hazeh vatikra el avadav vayomer alehem haloh tagidu li mi mishelanu el melech Yisrael
This verse describes the king of Aram becoming agitated over a matter and calling his servants to discover who among them had been communicating with the king of Israel. 'Vayisaser' indicates a stirring or agitation of the heart. 'Melech Aram' is 'the king of Aram.' 'Al hadavar hazeh' means 'over this matter.' 'Vatikra' means 'and he called.' 'Avadav' means 'his servants.' 'Vayomer alehem' means 'and he said to them.' 'Haloh tagidu li' means 'will you not tell me?' 'Mi mishelanu' means 'who of ours?' 'El melech Yisrael' means 'to the king of Israel.'
[2KI.6.12] And one of his servants said, "No, my Lord the king, because Elisha the prophet who is in Israel will tell the king of Israel the words that you speak in your bedroom." [§]
Va-yo-mer ah-had me-ah-vah-dav-eev lo-oh ah-do-nai ha-meh-lek kee-ee el-ee-shah ha-nav-ee-ah ah-sher bee-yis-rah-el ya-geed le-meh-lek yis-rah-el et ha-d’vah-reem ah-sher te-dah-ber bah-hah-dar mish-kah-vev-cha.
This verse recounts a statement made by one of the king’s servants. The servant is informing the king of Aram that the prophet Elisha, who is in Israel, is able to reveal to the king of Israel the private conversations that take place in the king of Aram’s bedroom.
[2KI.6.13] And he said, "Go and see how it is, and I will send and take it for myself." And it was reported to him, saying, "Behold, it is in Dothan." [§]
vayomer lekhu ure’u eikho hu ve’eshlah ve’ekakehu vayugad lo le’emor hineh bedotan
This verse describes a situation where someone is told to go and see something, and then someone else will be sent to bring it back. It concludes with a report that the thing in question is located in Dothan.
[2KI.6.14] And he sent there horses and chariots and a heavy army, and they came at night and surrounded the city. [§]
vayishlach-shamma susim verekhev vachayil kaved vayavo layla vayakifu al-ha'ir.
This verse describes a military action. 'Vayishlach' means 'and he sent'. 'Shamma' means 'there'. 'Susim' means 'horses'. 'Rekhev' means 'chariots'. 'Vachayil' means 'and an army'. 'Kaved' means 'heavy' or 'great'. 'Vayavo' means 'and they came'. 'Layla' means 'night'. 'Vayakifu' means 'and they surrounded'. 'Al-ha’ir' means 'the city'. The verse details sending forces, their arrival at night, and their encirclement of a city.
[2KI.6.15] And the servant of the man of the Gods rose to get up, and he went out, and behold, an army surrounded the city with horses and chariots. And his young man said to him, "Alas, my Lord, what shall we do?" [§]
va-yashkem mesharet ish ha-Elohim la-kum, va-yetsa ve-hinei chil sovev et ha-ir ve-sus va-rachev, va-yomer na'aro elav a-ha adonai eikh na'aseh.
This verse describes the servant of a man of God rising early and going outside to find the city surrounded by a powerful army with horses and chariots. The servant expresses his fear and asks his master what they should do.
[2KI.6.16] And he said, "Do not fear, for many are those with us compared to them." [§]
Va-yo-mer al-tee-rah kee ra-beem asher ee-tah-noo me-asher o-tam.
This verse contains several key terms. "Va-yo-mer" means "and he said." "Al-tee-rah" is a command, meaning "do not fear." "Kee" means "for" or "because." "Ra-beem" means "many." "Asher" means "who" or "that are." "Ee-tah-noo" means "with us." "Me-asher" means "than" or "compared to." "O-tam" means "them."
[2KI.6.17] And Elisha prayed and said, "Yahveh, please open his eyes that he may see." And Yahveh opened the eyes of the young man, and he saw. And behold, the mountain was full of horses and chariots of fire all around Elisha. [§]
va-yit-pa-lel e-lee-sha va-yo-mar Yahveh pe-kach-na et-ei-nav ve-yir-eh va-yif-kach Yahveh et-ei-nei ha-na-ar va-yar ve-hi-neh ha-har ma-leh su-sim ve-re-khev esh se-vi-vot e-lee-sha.
This verse describes Elisha praying and asking Yahveh to open the eyes of a young man so that he may see. Yahveh then opens the young man’s eyes, and he sees the mountain filled with horses and chariots of fire surrounding Elisha.
[2KI.6.18] And they came down to him, and Elisha prayed to Yahveh, and said, “Please strike this nation with blindness.” And Yahveh struck them with blindness, according to the word of Elisha. [§]
vayyerdu elav vayitpalel elisha el Yahveh vayomar hak na et hagogi hazzeh bassanverim vayakhem bassanverim kidvar elisha
This verse describes a situation where people came down to Elisha, and Elisha prayed to Yahveh. He then asked Yahveh to strike the nation with blindness, and Yahveh did so, as Elisha had requested.
[2KI.6.19] And Elisha said to them, "This is not the way, and this is not the city. Come after me, and I will lead you to the man you are seeking." And he led them to Samaria. [§]
vayomer alehem elisha lo zeh haderech velo zoh ha’ir lechu acharay ve’olichcha etchem el ha’ish asher tevashekun vayolech otam shomronah
This verse recounts Elisha speaking to some men. He tells them that the place they are going is not the correct path or city, and instructs them to follow him, stating he will lead them to the person they seek. He then leads them to Samaria.
[2KI.6.20] And it came to pass, as they came to Samaria, that Elisha said, "Yahveh, open the eyes of these ones so that they may see." And Yahveh opened their eyes, and they saw. And behold, it was within Samaria. [§]
Va-yhi ke-vo-am Shomron, va-yomer Eli-sha, Yahveh pekach et-einei-eleh ve-yir'u, va-yipkach Yahveh et-eineihem va-yir'u, ve-hineh be-toch Shomron.
This verse describes a situation where Elisha prays to Yahveh to open the eyes of some people so that they may see. Yahveh then answers Elisha’s prayer, opening their eyes, and they perceive something within Samaria.
[2KI.6.21] And the king of Israel said to Elisha, when he saw them, "Shall I strike, shall I strike my father’s people?" [§]
va-yo-mer me-lech-yis-ra-el el e-li-sha ki-re-o-to o-tam ha-ak-keh a-keh a-vee.
This verse comes from 2 Kings 3:19. It describes the king of Israel speaking to Elisha after seeing the Moabite army. The king asks if it is appropriate for him to strike the enemy, referring to the Moabites as 'my father's people' – a way of expressing a familial, albeit strained, connection. The root of 'my father' refers to Omri, the founder of the dynasty, and the Moabites were historically under Israelite dominion.
[2KI.6.22] And he said, "Do not strike those you have captured with your sword and with your bow. You strike, put bread and water before them, and let them eat and drink, and let them go to their lord." [§]
Va-yo-mer lo ta-keh ha-a-sher sha-vee-tah be-char-bekha u-vekash-te-cha at-tah ma-keh seem le-chem va-mayim lif-nei-hem ve-yo-khlu ve-yish-tu ve-yel-khu el-a-do-nei-hem.
This verse contains instructions regarding captives taken in war. 'Va-yo-mer' means 'and he said'. 'Lo ta-keh' means 'do not strike'. 'Ha-a-sher' means 'that which' or 'those who'. 'Sha-vee-tah' means 'you have captured'. 'Be-char-bekha' means 'with your sword'. 'U-vekash-te-cha' means 'and with your bow'. 'At-tah ma-keh' means 'you strike'. 'Seem le-chem va-mayim lif-nei-hem' means 'put bread and water before them'. 'Ve-yo-khlu ve-yish-tu' means 'and let them eat and drink'. 'Ve-yel-khu el-a-do-nei-hem' means 'and let them go to their lord'.
[2KI.6.23] He dug for them a large well, and they ate and drank, and he sent them on their way, and they went to their lords. And the bands of Aram did not continue to come into the land of Israel. [§]
vayikreh lahem kerah gedolah vayochlu vayashtu vayshallechem vayelchu el adoneihem velo yasfu gdudei aram lavo be'eretz yisrael.
This verse describes Abraham digging a well and providing food and water to those with him, then sending them on their way back to their lords. It also states that the bands of Aram did not come into the land of Israel again. 'Vayikreh' means 'he dug'. 'Kerah' means 'well'. 'Gedolah' means 'large'. 'Vayochlu' means 'they ate'. 'Vayashtu' means 'they drank'. 'Vayshallechem' means 'he sent them'. 'Vayelchu' means 'they went'. 'Adoneihem' means 'their lords'. 'Velos yasfu' means 'and did not add/continue'. 'Gdudei Aram' means 'bands of Aram'. 'Lavo' means 'to come'. 'Be'eretz Yisrael' means 'in the land of Israel'.
[2KI.6.24] And it happened after that, and Ben-Hadad, king of Aram, gathered all his camp and went up and besieged Samaria. [§]
va-yhi akharei-khen va-yikbots ben-hadad melek-aram et-kol-machaneh-hu va-ya'al va-yatsar al-shomron.
This verse describes Ben-Hadad, the king of Aram, gathering his entire army and then advancing to lay siege to Samaria. 'Va-yhi' signifies 'and it happened'. 'Akharei-khen' means 'after that'. 'Va-yikbots' means 'and he gathered'. 'Ben-Hadad' is a proper name, meaning 'son of Hadad'. 'Melek-Aram' means 'king of Aram'. 'Et-kol-machaneh-hu' means 'all his camp'. 'Va-ya'al' means 'and he went up'. 'Va-yatsar' means 'and he besieged'. 'Al-Shomron' means 'on Samaria'.
[2KI.6.25] And there was a great famine in Samaria, and behold, enemies besieged it until a donkey’s head was sold for eighty pieces of silver and a quarter of a kab of carob pods was sold for five pieces of silver. [§]
vayhi ra'av gadol beshomron vehinneh tsarim aleha ad hyot rosh chamor bishmonim kesef verova hakav chiryonim bachamishah kesef
This verse describes a great famine in Samaria and a severe siege. The famine was so bad that people were selling body parts for food. Specifically, a donkey’s head was sold for eighty pieces of silver, and a quarter of a kab (a unit of measure) of carob pods was sold for five pieces of silver.
[2KI.6.26] And it happened, the king of Israel was walking upon the wall, and a woman cried out to him, saying, "Save, my Lord the king!" [§]
vayhi melekh yisrael over al-hahoma ve'isha tza'akah elav le'emor hoshi'ah adonai hammelech
This verse describes a king of Israel walking upon a wall when a woman cries out to him for help. "Vayhi" means "and it happened". "Melekh" means "king". "Yisrael" is Israel. "Over" means "upon" or "over". "Hahoma" means "the wall". "Ve'isha" means "and a woman". "Tza'akah" means "she cried out". "Elav" means "to him". "Le'emor" means "saying" or "to say". "Hoshi'ah" means "save". "Adonai" means "my Lord". "Hammelech" means "the king".
[2KI.6.27] And he said, "Let not Yahveh save you. From where will I save you? From the threshing floor, or from the winepress?" [§]
Va-yo-mer al-yo-she-ach-ekh Yahveh mei-ayin o-shi-e-ekh, ha-min-ha-go-ren o min-ha-ya-kev.
This verse is a taunt directed at Israel. It questions where Yahveh will save them from, suggesting a futile hope of rescue. The phrases 'from where will I save you?' and 'from the threshing floor or from the winepress?' are rhetorical, implying that there is nowhere to find safety. 'Al' indicates a challenge or taunt. 'Yo-she-ach-ekh' means 'save you'. 'Mei-ayin' means 'from where'. 'Ha-min' means 'from'. 'Ha-go-ren' means 'the threshing floor'. 'Ha-ya-kev' means 'the winepress'.
[2KI.6.28] And the king said to her, "What do you desire?" And the woman said, "This woman told me, 'Give your son, and let us eat him today, and let us eat my son tomorrow.'" [§]
vayomer-lah ha-melech mah-lach vatomer ha-ishah ha-zot amar-lee teni et-benech venochlenu ha-yom ve-et-bni nochal machar.
This verse describes a desperate situation during a siege. A king asks a woman what she wants. She responds by relating the horrific demand made of her: to give up her son to be eaten today, and her other son tomorrow.
[2KI.6.29] And we cooked my son and we ate him, and I said to her on the following day, "Give me your son, and we will eat him." And she hid her son. [§]
van'bashel et-beni van'okhlehu va'omar eleha bayom ha'acher t'ni et-benech v'nokhlenu vatach'bi et-b'nah
This verse describes a horrific act during a siege. It recounts a woman who, desperate for food, cooked and ate her own son. She then requested her neighbor to give her their son to eat as well. The neighbor concealed her own son.
[2KI.6.30] And it happened, when the king heard the words of the woman, that he tore his garments. And he was passing over the wall, and the people saw, and behold, the sackcloth was on his flesh from within. [§]
Va-yhi ki-shmo-a ha-me-lech et-div-rei ha-i-shah va-yik-ra et-veg-da-yav ve-hu o-ver al-ha-ho-mah va-yar ha-am ve-hi-neh ha-sak al-besar-o mib-bayit.
This verse describes the king hearing the words of a woman, and his reaction. He tears his clothes and is seen by the people wearing sackcloth next to his skin, indicating mourning. 'Va-yhi' means 'and it happened.' 'Ki-shmo-a' means 'when he heard.' 'Ha-me-lech' is 'the king.' 'Et-div-rei' means 'the words of.' 'Ha-i-shah' means 'the woman.' 'Va-yik-ra' means 'and he tore.' 'Et-veg-da-yav' means 'his clothes.' 'Ve-hu' means 'and he.' 'O-ver' means 'passing.' 'Al-ha-ho-mah' means 'over the wall.' 'Va-yar' means 'and saw.' 'Ha-am' means 'the people.' 'Ve-hi-neh' means 'and behold.' 'Ha-sak' means 'the sackcloth.' 'Al-besar-o' means 'on his flesh.' 'Mib-bayit' means 'from within.'
[2KI.6.31] And he said, "Thus may the Gods do to me, and thus may they add, if the head of Elisha son of Shapat stands upon him today." [§]
vayomer koh yaaseh li elohim vekoh yosif im yaamod rosh elisha ben shaphat alav hayom.
This verse contains several key names and verbs. "Vayomer" means "and he said". "Koh" means "thus". "Yaaseh" means "do". "Elohim" is "the Gods". "Yosif" means "add". "Im" means "if". "Yaamod" means "stand". "Rosh" means "head". "Elisha" is a proper name. "Ben" means "son". "Shapat" is a proper name. "Alav" means "upon him". "Hayom" means "today". The verse is a conditional statement, expressing a wish or curse.
[2KI.6.32] And Elisha was sitting in his house, and the elders were sitting with him. And he sent a man before him, before the messenger came to him. And he said to the elders, “Do you see that the son of the murderer has sent someone to remove my head? See, when the messenger comes, close the door and press against it with force. Is not the sound of the feet of my Lord behind him?” [§]
veh-el-ee-shah yoh-shev beh-bay-toh veh-haz-keh-neem yoh-shiveem it-toh vay-ish-lah eesh mil-pah-nav beh-teh-rem yah-boh hah-mah-lahkh eh-lahv veh-hoo o-mahr el-haz-keh-neem hahr-ee-tem kee-shah-lakh ben-ham-rat-seh-akh hah-zeh leh-ah-seer et roh-shee re-oo ke-boh hah-mah-lahkh sig-roo hah-deh-let ul-chatz-tem otoo bah-deh-let hah-loh-ah koh-ohl rag-lay ah-doh-nai ah-chah-reev.
This verse describes Elisha, seated in his house with elders present. He sends a man ahead before the messenger arrives. Elisha asks the elders if they see that the son of the murderer has sent someone to remove his head. He instructs them to close the door and press against it when the messenger comes, stating that the sound of the feet of his Lord will be behind him.
[2KI.6.33] He was still speaking with them, and behold, the angel descended to him, and he said, "Behold, this evil is from Yahveh. What further waiting is expected for Yahveh?" [§]
odeenu medaber imam vehine hamalach yored elav vayomer hineh zot hara'ah meat Yahveh mah okhil leyahveh od.
This verse describes a conversation in progress when an angel descends to someone. The angel delivers a message that a negative event is from Yahveh and questions what further waiting is expected from Yahveh. 'Odeenu' means 'still', 'medaber' means 'speaking', 'imam' means 'with them', 'vehineh' means 'and behold', 'hamalach' means 'the angel', 'yored' means 'descends', 'elav' means 'to him', 'vayomer' means 'and he said', 'hineh' means 'behold', 'zot' means 'this', 'hara'ah' means 'the evil', 'meat' means 'from', 'Yahveh' is the proper name of God, 'mah' means 'what', 'okhil' means 'to wait', 'leyahveh' means 'for Yahveh', and 'od' means 'still/further'.
2KI.7
[2KI.7.1] And Elisha said, "Hear the word of Yahveh. Thus says Yahveh: About tomorrow, a seah of fine wheat flour will be sold for a shekel, and two seahs of barley will be sold for a shekel, at the gate of Samaria." [§]
Va-yo-mer E-lee-sha, Shim-u De-var Yahveh, Ko-ha Amar Yahveh, Ka-et Machar Se-ah So-let Be-shekel Ve-sa-tayim Se-or-im Be-shekel Be-sha-ar Shom-ron.
This verse comes from 2 Kings 7:1. It describes the prophet Elisha proclaiming a word from Yahveh concerning the price of food during a famine in Samaria. 'Elisha' is a proper noun and will remain untranslated. 'Devar Yahveh' means 'the word of Yahveh'. 'Ko-ha Amar Yahveh' means 'thus says Yahveh'. 'Ka-et Machar' indicates 'about tomorrow'. 'Se-ah' and 'sa-tayim' refer to units of measurement (specifically, a seah and two seahs). 'So-let' is wheat flour, and 'se-or-im' is barley. 'Be-shekel' means 'in a shekel' (a unit of currency). 'Be-sha-ar Shom-ron' means 'at the gate of Samaria'.
[2KI.7.2] Then the third official of the king, leaning on his hand, said to the man of the Gods, "Behold, Yahveh is making whirlwinds in the heavens. Will this thing happen?" And he said, "Behold, you will see with your eyes, and from there you shall not eat." [§]
Va'yan ha'shalish asher lammelech nish'an al yado et ish ha'Elohim vayomer hineh Yahveh ose arobvot bashamayim h'yihe hadavar hazeh vayomer hinechah ro'eh b'einecha u'misham lo tochel.
This verse describes the third official of the king leaning on his hand as he speaks to the man of God. He questions whether Yahveh will truly make whirlwinds in the heavens and states that the man will not eat from that place.
[2KI.7.3] And four men were lepers at the opening of the gate, and they said, each one to his fellow, "What are we sitting here for until we die?" [§]
ve'arba'ah anashim hayu metzora'im petach hasha'ar vayomru ish el re'ehu ma anachnu yoshvim poh ad matnu
This verse describes four men who were lepers. They were positioned at the gate of the city and were speaking to each other. They are lamenting their situation and questioning why they remain there until they die. 'Ve' means 'and'. 'Arba'ah' means 'four'. 'Anashim' means 'men'. 'Hayu' means 'were'. 'Metzora'im' means 'lepers'. 'Petach' means 'opening/gate'. 'Hasha'ar' means 'the gate'. 'Vayomru' means 'and they said'. 'Ish' means 'man'. 'El' means 'to'. 'Re'ehu' means 'his fellow'. 'Ma' means 'what'. 'Anachnu' means 'we'. 'Yoshvim' means 'sitting/dwelling'. 'Poh' means 'here'. 'Ad' means 'until'. 'Matnu' means 'we die'.
[2KI.7.4] If we say, 'We will enter the city,' and the famine is in the city, and we die there, and if we sit here and we die, and now go and let us fall to the camp of Aram, if they let us live, we will live, and if they kill us, we will die. [§]
Im-amarnu navo ha'ir vehara'av ba'ir vametnu sham ve'im-yashavnu poh vametnu ve'atah lechu venifle el-machane Aram im-yechayu nichyeh ve'im-yemitu vanetnu.
This verse describes a desperate situation where a group is facing starvation. They debate whether to enter the city, where famine is present and death is likely, or remain where they are and also face death. They decide to surrender to the army of Aram, hoping for life, but accepting the possibility of death. The verse uses conditional statements expressing potential outcomes.
[2KI.7.5] They rose at midnight to come to the camp of Aram, and they came to the edge of the camp of Aram, and behold, there was no one there. [§]
vayakumu baneshef lavo el-machaneh aram vayavo ad-ktzeh machaneh aram vehineh ein-sham ish
This verse describes a group rising at midnight to approach the camp of Aram. They advance to the edge of the camp and find it deserted. 'Vayakumu' means 'they rose'. 'Baneshef' means 'at midnight'. 'Lavo' means 'to come'. 'Machaneh' means 'camp'. 'Aram' is a proper noun, referring to a people and region. 'Ad' means 'to' or 'until'. 'Ktzeh' means 'end' or 'edge'. 'Vehineh' means 'and behold'. 'Ein-sham' means 'there is not there' or 'no one is there'. 'Ish' means 'man' or 'person'.
[2KI.7.6] And my Lord made the camp of Aram hear the sound of chariots, the sound of horses, the sound of a great army, and they said, one to another, "Behold, the king of Israel has hired the kings of the Hittites and the kings of Egypt to come against us." [§]
Va-adonai hishmi'a et-machaneh Aram qol rechev qol sus qol chail gadol va-yomru ish el-achiv hineh sachar 'aleiynu melech Yisrael et-malchei haChitim ve'et malchei Mitzrayim lavo 'aleiynu.
This verse describes a situation where the army of Aram hears sounds that are misinterpreted as the arrival of hired forces by the King of Israel. 'Adonai' is used here as a title, indicating a divine speaker causing the sounds. 'Machaneh' means camp or army. 'Aram' is the name of a nation. 'Qol' means sound. 'Rechev' is chariot. 'Sus' is horse. 'Chail' is power or army. 'Gadol' means great. 'Yomru' means they said. 'Ish el-achiv' means one to another. 'Hineh' means behold. 'Sachar' means wages or hire. 'Aleynu' means upon us. 'Melech' means king. 'Yisrael' is the name of a nation. 'Malchei' means kings. 'Chitim' is the name of a nation, the Hittites. 'Mitzrayim' is the name of a nation, Egypt. 'Lavo' means to come.
[2KI.7.7] They arose and fled in the whirlwind, abandoning their tents and their horses and their donkeys, the camp as it was, and they fled for their lives. [§]
vayakumu vyanusu baneshef vayazvu et oholeihem veet susaihem veet chamoreihem hamachane kaasher hi vayanasu el nafsham.
This verse describes a panicked flight. 'Vayakumu' means 'they arose'. 'Vyanusu' means 'they fled'. 'Baneshef' means 'in the whirlwind' or 'in the blast'. 'Vayazvu' means 'they abandoned'. 'Et oholeihem' means 'their tents'. 'Veet susaihem' means 'and their horses'. 'Veet chamoreihem' means 'and their donkeys'. 'Hamachane' means 'the camp'. 'Kaasher hi' means 'as it is' or 'as they were'. 'Vayanasu' means 'they fled'. 'El nafsham' means 'for their lives'.
[2KI.7.8] These lepers came to the edge of the camp and entered one tent, where they ate and drank. They took from there silver and gold and clothing, and they went and hid it. They returned and came to another tent, and they took from there and went and hid it. [§]
vayavo'u hametzora'im ha'eleh ad-ktzeh hamachaneh vayavo'u el-ohel echad vayochlu vayishtu vis'u misham keseph vezahav ubegadim vayelchu vayatimnu vayasvu vayavo'u el-ohel acher vis'u misham vayelchu vayitimnu.
This verse describes a group of lepers who approached the edge of a camp and entered a tent, where they ate, drank, and took silver, gold, and clothing. They then went and hid these items. They returned and did the same thing at another tent. This action implies they are looting.
[2KI.7.9] And they said, one to his fellow, "It is not right what we are doing this day. This day is a day of tidings, and we are keeping silent, and we waited until the light of morning, and we found iniquity. And now let us go and we will tell the house of the King." [§]
vayomru ish el re’ehu lo khen anachnu osim hayom hazeh yom besorah hu vanachnu machashim vechikkínu ad or haboker umetzanu avon ve’atah lechu venavoh venaggidah beit hammelech.
This verse describes a conversation between people who have discovered something wrong and are deciding to report it to the king. 'Vayomru' means 'and they said'. 'Ish el re’ehu' means 'man to his fellow'. 'Lo khen' means 'not so', or 'not right'. 'Anachnu osim' means 'we are doing'. 'Hayom hazeh' means 'this day'. 'Yom besorah hu' means 'a day of tidings it is' which implies a day of revelation or important news. 'Vanachnu machashim' means 'and we are silent'. 'Vechikkínu' means 'and we waited'. 'Ad or haboker' means 'until the light of morning'. 'Umetzanu avon' means 'and we found iniquity'. 'Ve’atah lechu venavoh' means 'and now go and let us go'. 'Venaggidah beit hammelech' means 'and we will tell the house of the king'.
[2KI.7.10] They came and called to the gatekeeper of the city, and they told them, saying, "We went to the camp of Aram, and behold, there was no one there, and no voice of man, but the horse was tethered and the donkey was tethered, and the tents were as they were." [§]
vayavo uvikreu el shorer ha'ir vayagidu lahem le'emor vanu el machaneh aram vehineh ein sham ish vekol adam ki im hassus asur vehachamor asur veohalim ka'asher hema.
This verse describes individuals arriving at a city gate and reporting information to the gatekeepers. They state they went to the camp of Aram (Syria) and found it deserted. There were no people present, only tethered horses and donkeys, and the tents remained as they were left.
[2KI.7.11] And the gatekeepers called out, and they told inside the house of the king. [§]
Va-yik-ra ha-sho-ar-eem, va-yag-ee-doo bayt ha-me-lech pen-ee-mah.
This verse describes the gatekeepers calling out and relaying information inside the king's house. 'Va-yik-ra' means 'and called out'. 'Ha-sho-ar-eem' refers to 'the gatekeepers'. 'Va-yag-ee-doo' means 'and they told'. 'Bayt ha-me-lech' is 'the house of the king'. 'Pen-ee-mah' means 'inside'.
[2KI.7.12] The king rose during the night and said to his servants, "Let me now tell you what Aram has done to us. They know that we are hungry, and so they departed from the camp to conceal themselves in the field, saying, 'If they exit the city, we will seize them alive and bring them back to the city.'" [§]
Va-ya-kom ha-me-lech lai-lah va-yo-mer el av-adav ag-ee-dah-na la-chem et asher-asu lanu Aram yad-u ki-re-e-vim anach-nu va-ye-tze-u min ha-ma-cha-neh le-he-chav-eh ba-sha-deh le-e-mor ki-ye-tze-u min ha-ir ve-nit-pe-sem chai-im ve-el ha-ir na-vo.
This verse describes a king rising in the night and speaking to his servants. He intends to reveal to them what Aram has done to them, namely, that Aram knows they are hungry. Therefore, Aram went out from the camp to hide in the field, saying that if they exit the city, they will be captured alive and brought back to the city.
[2KI.7.13] Then one of his servants responded and said, "Please let them take five of the horses that remain, those that are left within [the area]. They are like all the multitude of Israel that remain within [the area]. They are like all the multitude of Israel that are finished. Let us send them and see." [§]
Va-ya-an echad me-avadav va-yo-mer ve-yik-chu-na chamish-sha min ha-susim ha-nish-arim asher nish-ar-u bah hin-am ke-chol ha-hamon Yis-ra-el asher nish-ar-u bah hin-am ke-chol ha-hamon Yis-ra-el asher ta-mu ve-nish-le-cha ve-ni-re-eh.
This verse describes a servant suggesting they take five of the remaining horses to scout and assess the remaining population of Israel. The speaker repeatedly emphasizes that these horses are comparable to the entire remaining multitude of Israel. The intention is to send them on a scouting mission to observe and report back.
[2KI.7.14] And they took two chariots with horses, and the king sent after the camp of Aram, saying, "Go and see." [§]
vayikhu shnei rekhev susim vayishlach hammelech acharei machaneh-aram leemor lechu ure'u.
This verse describes a king sending scouts to observe the army of Aram. 'Vayikhu' means 'and they took'. 'Shnei' means 'two'. 'Rekhev' refers to chariots. 'Susim' means 'horses'. 'Vayishlach' means 'and he sent'. 'Hammelech' means 'the king'. 'Acharei' means 'after'. 'Machaneh-aram' means 'the camp of Aram'. 'Leemor' means 'saying' or 'to say'. 'Lechu' means 'go'. 'Ure'u' means 'and see'.
[2KI.7.15] And they went after them until the Jordan, and behold, all the way was full of garments and vessels that Syria had thrown in their haste. And the messengers returned and told the king. [§]
vayelchu achareihem ad-hayarden vehineh kol-haderach mele'ah begadim uchelim asher-hishliku aram behachafzam vayashuvu hamalachim vayagidu lamelech.
This verse describes messengers returning from a mission where they observed the Syrians abandoning their possessions in haste. 'Vayelchu' means 'and they went'. 'Achareihem' means 'after them'. 'Ad-hayarden' means 'until the Jordan'. 'Vehineh' means 'and behold'. 'Kol-haderach' means 'all the way'. 'Mele'ah' means 'full'. 'Begadim' means 'garments'. 'Uchelim' means 'and vessels'. 'Asher-hishliku' means 'which the Syrians threw'. 'Aram' means 'Syria'. 'Bechafzam' means 'in their haste'. 'Vayashuvu' means 'and they returned'. 'Hamalachim' means 'the messengers'. 'Vayagidu' means 'and they told'. 'Lamelech' means 'to the king'.
[2KI.7.16] And the people went out and plundered the camp of Aram. And a measure of fine flour was worth a shekel, and two measures of barley were worth a shekel, according to the word of Yahveh. [§]
Va yetze ha am va yabozo et machaneh Aram va yehi se'ah solet beshekel ve saateyim seorim beshekel kidvar Yahveh.
This verse describes the people going out and plundering the camp of Aram, and the resulting prices of a measure of fine flour and barley. 'Va yetze' means 'and went out'. 'Ha am' means 'the people'. 'Va yabozo' means 'and they plundered'. 'Et machaneh Aram' means 'the camp of Aram'. 'Va yehi' means 'and it was'. 'Se'ah' is a measure. 'Solet' means fine flour. 'Beshekel' means 'in a shekel'. 'Saateyim' means 'two measures'. 'Seorim' means 'barley'. 'Kidvar Yahveh' means 'according to the word of Yahveh'.
[2KI.7.17] Now the king appointed the third officer, who leaned on the gate, and the people trampled him at the gate, and he died, as the man of the Gods had spoken, when the man of the Gods had spoken during the king’s descent to him. [§]
veh-ha-meh-lech hef-keed et-ha-sha-leesh asher nees-ahn al-yado al-ha-sha-ar vay-rim-soo-hoo ha-am ba-sha-ar vay-amot ka-asher diber eesh ha-eloheem asher diber b’redet ha-melech elav.
This verse describes an event prophesied by a man of the Gods, where a captain who leaned on the gate was trampled by the people and died. The verse details the fulfillment of the prophecy when the king descended to meet with the man of the Gods.
[2KI.7.18] And it happened, as a man of the Gods spoke to the king, saying, "Two measures of barley for a shekel and a measure of fine flour for a shekel will be the price tomorrow at the gate of Samaria." [§]
Va-yhi ke-da-ber eesh ha-elo-him el-ha-me-lech le-e-mor sa-tayim se-o-rim be-she-kel u-se-ah so-let be-she-kel yih-yeh ka-et ma-char be-sha-ar shom-rohn.
This verse describes a man of the Gods speaking to the king. He is stating the price of grain – two measures of barley for a shekel and a measure of fine flour for a shekel – and when this price will be in effect, namely tomorrow, at the gate of Samaria.
[2KI.7.19] Then the third responded to the man of the Gods and said, "Behold, Yahveh is making whirlpools in the heavens. Will this thing be?" And he said, "You will see it with your eyes, and from there you will not eat." [§]
Va'yan hashalish et-ish ha'elohim va'yomar vehineh Yahveh ose aroboth bashamayim heyehyeh kadavar hazeh va'yomar hinecha ro'eh be'einecha u'misham lo tochel.
This verse describes an interaction where 'the third' speaks to 'the man of God'. 'The third' states that Yahveh is making whirlpools in the heavens, questioning if such a thing will be. 'The man of God' responds that he will see it with his eyes, and from there he will not eat. 'Aroboth' is translated as whirlpools, as it is generally understood to imply a swirling motion.
[2KI.7.20] And it was thus to him, and the people trampled him at the gate, and he died. [§]
Va-yhi-lo khen, va-yirmesu oto ha-am ba-sha'ar va-yamot.
This verse describes a man being trampled by the people at the gate and dying. 'Va-yhi-lo' means 'and it was to him'. 'Khen' means 'thus' or 'so'. 'Va-yirmesu' means 'and they trampled'. 'Oto' means 'him'. 'Ha-am' means 'the people'. 'Ba-sha'ar' means 'at the gate'. 'Va-yamot' means 'and he died'.
2KI.8
[2KI.8.1] And Elisha spoke to the woman who had revived her son, saying, "Rise, and go, you and your household, and dwell wherever you may dwell, for Yahveh has proclaimed a famine, and it will also come upon the land for seven years." [§]
veh-eh-lee-shah dee-ber el-hah-ee-shah ah-sher-heh-hee-ah et-beh-nah le-emor koom-ee u-lekhee at-tee u-bey-tekh u-goor-ee bah-asher tah-goor-ee kee-qarah Yahveh la-ra-ahv ve-gam-bah el-hah-ah-retz sheh-vah shah-neem.
This verse recounts Elisha speaking to the woman whose son he had restored to life. He tells her to depart with her household and settle wherever she finds lodging, because Yahveh has called for a famine that will come upon the land for seven years.
[2KI.8.2] And the woman rose and did according to the word of the Gods, and she went, she and her household, and she dwelt in the land of the Philistines for seven years. [§]
va takam haisha va ta'as kidvar ish ha Elohim va telech hi u veitah va tagur be eretz pelishtim sheva shanim.
This verse describes the woman's obedience to the man of God and her subsequent dwelling in the land of the Philistines for seven years. 'Vatakam' means 'and the woman rose'. 'Haisha' is 'the woman'. 'Va ta'as' means 'and she did'. 'Kidvar' is 'according to the word of'. 'Ish ha Elohim' is 'the man of the Gods'. 'Va telech' means 'and she went'. 'Hi u veitah' is 'she and her household'. 'Va tagur' means 'and she dwelt'. 'Be eretz pelishtim' is 'in the land of the Philistines'. 'Sheva shanim' is 'seven years'.
[2KI.8.3] And it came to pass at the end of seven years, and the woman returned from the land of the Philistines, and she went out to cry out to the king concerning her house and her field. [§]
vayhi miketse sheva shanim vatashav haisha me'eretz pelishtim vateitsa le'tzo'k el-hamelech el-beiteha vel-sadah.
This verse describes a woman returning after seven years from the land of the Philistines and then going to cry out to the king concerning her house and her field. 'Vayhi' is a formulaic opening, meaning 'and it came to pass'. 'Miketse' means 'at the end of'. 'Sheva shanim' means 'seven years'. 'Vatashav' means 'and she returned'. 'Haisha' means 'the woman'. 'Me'eretz pelishtim' means 'from the land of the Philistines'. 'Vateitsa' means 'and she went out'. 'Le'tzo'k' means 'to cry out'. 'El-hamelech' means 'to the king'. 'El-beiteha' means 'concerning her house'. 'Vel-sadah' means 'and her field'.
[2KI.8.4] And the king spoke to Gehazi, servant of the man of the Gods, saying, "Relate to me, please, all the great things that Elisha has done." [§]
vehammelech medaber el-gechazi na'ar ish-haelohim le'emor sappera-na li et kol-hagdolot asher-asah elisha.
This verse describes the king speaking to Gehazi, the attendant of the man of God, and requesting a recounting of all the great things Elisha has done. 'Hammelech' means 'the king'. 'Medaber' means 'speaking'. 'El-gechazi' means 'to Gehazi'. 'Na'ar' means 'servant' or 'young man'. 'Ish-haelohim' means 'man of the Gods'. 'Le'emor' means 'saying' or 'to say'. 'Sappera-na li' means 'relate to me'. 'Et kol-hagdolot' means 'all the greatnesses'. 'Asher-asah elisha' means 'which Elisha did'.
[2KI.8.5] And it happened that he was telling the king about that which he had revived the dead, and behold, the woman who had revived her son was crying out to the king regarding her house and regarding her field. And Gehazi said, "my Lord, the king, this is the woman and this is her son whom Elisha revived." [§]
Va-yhi hu mesaper la-melech et asher hekhaya et ha-met ve-hineh ha-isha asher hekhaya et benah tzoeket el ha-melech al beita'ah ve-al sadah vayomer Gehazi adoni ha-melech zot ha-isha ve-ze benah asher hekhaya elisha.
This verse describes the prophet Elisha reviving a boy. Gehazi, Elisha's servant, tells the king about the miracle. The verse details how the woman whose son was revived is appealing to the king regarding her house and field.
[2KI.8.6] And the king asked the woman, and she told him. And the king gave her one eunuch, saying, "Return all that is hers, and all the produce of the field from the day she left the land until now." [§]
va-yish-al ha-me-lech la-ee-shah va-te-sa-per lo va-yit-ten lah ha-me-lech sa-rees ech-ad le-emor ha-sheev et kol asher lah ve-et kol te-vu-ot ha-sa-deh mi-yom az-vah et ha-aretz ve-ad at-tah.
This verse describes a king questioning a woman, and then giving her a eunuch as a representative to return all that belonged to her. 'Ha-melech' means 'the king.' 'La-ee-shah' means 'to the woman.' 'Va-te-sa-per lo' means 'and she told him.' 'Sa-rees' means 'eunuch.' 'Le-emor' means 'to say' or 'saying'. 'Asher lah' means 'that which is hers.' 'Te-vu-ot ha-sa-deh' means 'the produce of the field.' 'Mi-yom az-vah et ha-aretz' means 'from the day she left the land.' 'Ve-ad at-tah' means 'and until now.'
[2KI.8.7] And Elisha came to Damascus, and Ben-Hadad, king of Aram, was sick. And it was told to him, saying, “The man of the Gods has come here.” [§]
Va-yo-vo E-lee-sha Da-mes-sek oo-ven-ha-dad Me-lech-A-ram choleh va-yugad-lo le-emor ba-ee-sh ha-Elohim ad-henna.
This verse describes Elisha arriving in Damascus while Ben-Hadad, the king of Aram, is ill. Word is sent to Ben-Hadad that ‘the man of the Gods’ has arrived.
[2KI.8.8] And the king said to Hazael, "Take a gift in your hand and go to meet the man of God, and inquire of Yahveh through him, saying, 'Will I recover from this illness?'" [§]
Va-yo-mer ha-me-lech el-che-za-el kahch be-yad-cha min-chah ve-lech li-kre-at ish ha-elo-him ve-da-rash-tah et-Yahveh mei-o-to le-e-mor ha-ech-yeh mei-choli zeh.
This verse describes the king speaking to Hazael. The king instructs Hazael to take a gift and go to meet the man of God, and to inquire of Yahveh through him, asking if he will recover from his illness.
[2KI.8.9] And Hazael went to meet him, and he took a gift in his hand, and all the good things of Damascus as a burden of forty camels, and he came and stood before him, and he said, "Your son, Ben-Hadad, king of Aram, sent me to you to say, ‘Will he live from this illness?’" [§]
Va-yel-ekh kha-za-el li-kre-ato, va-yi-kah min-khah be-ya-do ve-khal-tuv Da-mes-sek ma-sa ar-ba-im ga-mal, va-ya-vo va-ya-amod le-fa-nav, va-yomer bi-nekha ben-Ha-dad me-lekh-A-ram sh'la-khani e-leikha le-emor ha-ekhyeh me-kholi zeh.
This verse describes Hazael approaching the king of Israel. Hazael was sent by Ben-Hadad, the king of Aram, with gifts. He asks if Ben-Hadad will recover from his illness. 'Va-yel-ekh' means 'and he went'. 'Li-kre-ato' means 'to meet him'. 'Min-khah' means 'a gift, offering'. 'Be-ya-do' means 'in his hand'. 'Khal-tuv' means 'all good things'. 'Da-mes-sek' is Damascus. 'Ma-sa' means 'a burden, load'. 'Ar-ba-im' is forty. 'Ga-mal' means 'camels'. 'Va-ya-vo' means 'and he came'. 'Va-ya-amod' means 'and he stood'. 'Le-fa-nav' means 'before him'. 'Bi-nekha' means 'your son'. 'Me-lekh-A-ram' is the king of Aram. 'Sh'la-khani' means 'he sent me'. 'E-leikha' means 'to you'. 'Le-emor' means 'to say'. 'Ha-ekhyeh' means 'will he live?'. 'Me-kholi zeh' means 'from this illness'.
[2KI.8.10] And Elisha said to him, "Go, say to her, 'Your son will not live.'" And Yahveh showed me that the boy will surely die. [§]
Va-yo-mer e-lei-sha oo-lei-v leh-ehkh a-mer lo-khai-yah ti-khyeh veh-hir-ah-nee Yahveh ki-moht ya-moot.
This verse comes from 2 Kings 4:19. It describes Elisha instructing a man to go tell the woman whose son has died that her son will not live. Elisha states that Yahveh has shown him the son will die.
Let's break down the names:
* "Elisa" is a variant of "Elisha" which ultimately derives from "El", meaning God.
* "Yahveh" is the proper name of the God of Israel.
[2KI.8.11] And he set his face, and he placed it until shame, and the man of the Gods wept. [§]
va-ya-a-med et-pa-nav va-ya-sem ad-bosh va-yevek-ish ha-elo-him
This verse describes a man of the Gods setting his face, placing until shame, and weeping. "va-ya-a-med" means 'and he set'. "et-pa-nav" means 'his face'. "va-ya-sem" means 'and he placed'. "ad-bosh" means 'until shame'. "va-yevek" means 'and he wept'. "ish ha-elo-him" means 'man of the Gods'.
[2KI.8.12] And Hazael said, "Why is my Lord weeping?" And he said, "Because I know the evil you will do to the people of Israel: you will send fire against their strongholds and kill their young men with the sword, and you will crush their babies, and rip open their pregnant women." [§]
Va-yo-mer kha-za-el ma-du-a a-do-nai bo-cheh Va-yo-mer ki-ya-da-ti et a-sher ta-a-seh li-v-nei yis-ra-el ra-ah mi-v-tzur-ei-hem te-shal-lach ba-esh u-va-chu-rei-hem ba-che-rev ta-ha-rog ve-ol-lei-hem te-ra-tesh ve-ha-rotei-hem te-ba-ke.
This verse describes Hazael questioning why "my Lord" (the king of Aram) is weeping. The king explains that he knows the evil things Hazael will do to the people of Israel: he will destroy their strongholds with fire, kill their young men with the sword, crush their babies, and rip open their pregnant women.
[2KI.8.13] And Hazael said, "What is your servant, the dog, that he should do this great thing?" And Elisha said, "Yahveh has shown me to you that you will become king over Aram." [§]
vayomer hazakel ki mah avdeka hakelev ki yaaseh hadavar hagadol hazeh vayomer elisha hirani Yahveh otcha melech al aram
This verse describes Hazael questioning how he, a humble servant likened to a dog, could accomplish a great deed, and Elisha responding that Yahveh has shown him that Hazael will become king over Aram.
[2KI.8.14] And he went from Elisha and came to my Lord and said to him, "What said to you Elisha?" And he said, "He said to me, 'You will live.'" [§]
vayelech me'et elisha vayavo el-adonai vayomer lo mah amar lecha elisha vayomer amar li chayah tichyeh
This verse describes a servant returning to his Lord after speaking with Elisha. The servant reports what Elisha said to him. 'Vayelech' means 'and he went'. 'Me'et' means 'from'. 'Elisha' is a proper name. 'Vayavo' means 'and he came'. 'El-adonai' means 'to my Lord'. 'Vayomer' means 'and he said'. 'Mah amar lecha' means 'what said to you'. 'Amar li' means 'said to me'. 'Chayah tichyeh' means 'life you will live' or 'you will live'.
[2KI.8.15] And it happened on the next day, and the one who buries took [him] and dipped [him] in the water, and he spread [something] over his face, and he died, and Chaza'el reigned in his place. [§]
Va-yhi mi-maharat va-yiqach ha-makber va-yitbol ba-mayim va-yifros al-panav va-yamot va-yimloch Chaza'el tachatav.
This verse describes the death of a man and the subsequent ascension of Chaza'el to the throne. 'Va-yhi mi-maharat' means 'and it happened on the next day.' 'Ha-makber' refers to 'the one who buries,' here meaning the one being buried or a person responsible for preparing the body. 'Va-yitbol ba-mayim' means 'and he dipped in the water.' 'Va-yifros al-panav' means 'and he spread [something] over his face,' typically referring to covering a deceased person. 'Va-yamot' means 'and he died.' 'Va-yimloch Chaza'el tachatav' means 'and Chaza'el reigned in his place.'
[2KI.8.16] And in the fifth year of Joram son of Ahab, king of Israel, and of Jehoshaphat, king of Judah, Joram son of Jehoshaphat became king of Judah. [§]
oo-vish-nat khah-mesh le-yo-ram ben-akh-ah-av mel-ekh yis-rah-el vi-ho-shah-fat mel-ekh ye-hu-dah mah-lakh ye-ho-ram ben-ye-ho-shah-fat mel-ekh ye-hu-dah
This verse states the year of the reign of Joram, son of Ahab, king of Israel, and Jehoshaphat, king of Judah, and that Joram, son of Jehoshaphat, became king of Judah.
[2KI.8.17] He was thirty-two years old when he began to reign, and he reigned for eight years in Jerusalem. [§]
ben-shloshim u-shtayim shanah hayah be-malcho u-shmoneh shanah malakh bi-Yerushalayim.
This verse describes the age and length of reign of a king. "ben-shloshim u-shtayim shanah" means "son of thirty and two years", or "thirty-two years old". "hayah" means "he was". "be-malcho" means "in his kingdom", or "as king". "u-shmoneh shanah" means "and eight years". "malakh" means "he reigned". "bi-Yerushalayim" means "in Jerusalem".
[2KI.8.18] And he walked in the way of the kings of Israel, as they had done in the house of Ahab, because the daughter of Ahab had been to him as a wife, and he did what was evil in the eyes of Yahveh. [§]
va-ye-lekh be-deh-rekh mal-kei yis-rae-el ka-a-sheh ah-soo beit ah-khah-av ki bat-ah-khah-av ha-yeh-tah-loo le-ee-shah va-yah-ahs ha-rah be-ei-nei Yahveh.
This verse describes the actions of a king of Israel, stating that he walked in the way of the kings of Israel, doing what the house of Ahab had done. This was because he had married the daughter of Ahab, and consequently, he did what was evil in the eyes of Yahveh.
[2KI.8.19] And Yahveh was not willing to destroy Judah, for the sake of David his servant, as he had said to him to give a lamp to his sons for all days. [§]
Velo avah Yahveh lehashchit et Yehudah lema'an David avdo kaasher amar lo lateit lo nir levonav kol hayamim.
This verse describes Yahveh’s reluctance to destroy Judah. The reason given is for the sake of David, Yahveh’s servant, as Yahveh had promised to give a lamp (nir) to his descendants for all time. 'Avah' means 'to will' or 'to be willing'. 'Hashchit' means 'to destroy'. 'Le'ma'an' means 'for the sake of'. 'Avdo' means 'his servant'. 'Kaasher' means 'as'. 'Lateit' means 'to give'. 'Nir' is a lamp or a light. 'Levonav' means 'to his sons'. 'Kol hayamim' means 'all the days' or 'forever'.
[2KI.8.20] In Judah’s days, Edom transgressed from under the rule of Judah, and they installed a king over them. [§]
b'yamav pasha edom mitachat yad-yehuda va yamliku aleihem melech.
This verse describes the transgression of Edom during the days of Judah's power, and the subsequent installation of a king over them. ‘B’yamav’ means ‘in his days’ (referring to Judah). ‘Pasha’ means ‘transgressed’ or ‘rebelled’. ‘Edom’ is the name of a nation. ‘Mitachat yad’ literally means ‘under the hand’ and functions as ‘from under the rule of’ or ‘subject to’. ‘Yehuda’ is the name of a nation, Judah. ‘Va yamliku’ means ‘and they installed’. ‘Aleihem’ means ‘over them’. ‘Melech’ means ‘king’.
[2KI.8.21] And Joram went to Tza-i-rah, and all the chariots were with him. And he arose at night and struck Edom who surrounded him, and the captains of the chariots. And the people fled to their tents. [§]
Va-ya-avor Yoram tza-i-rah ve-chol-ha-rechev im-mo va-yehi-hu kam lailah va-yakeh et-Edom ha-sovev elav ve-et sarei ha-rechev va-yanas ha-am le-ohalah
This verse describes King Joram leading an attack against Edom. 'Va-ya-avor' means 'and he passed/went', implying he led his army. 'Tza-i-rah' is a location, likely a town or region. 'Ve-chol-ha-rechev im-mo' means 'and all the chariots with him'. 'Va-yehi-hu kam lailah' means 'and he arose at night'. 'Va-yakeh et-Edom ha-sovev elav' means 'and he struck Edom who surrounded him'. 'Ve-et sarei ha-rechev' means 'and the captains of the chariots'. 'Va-yanas ha-am le-ohalah' means 'and the people fled to their tents'.
[2KI.8.22] And Edom rebelled from under the hand of Judah, until this day. Then Livnah will rebel in that time. [§]
va-yip-sha Edom mi-tat-chat yad-Yehudah ad ha-yom ha-zeh az tif-sha Livnah ba-et ha-hee.
This verse describes Edom breaking away from under the hand of Judah, a situation that continues to the present day. It also states that Livnah will experience a similar breaking away at that same time.
[2KI.8.23] And the remaining words of Joram and all that he did, are they not written on the book of the days of the kings of Judah? [§]
ve-yeter divrei yoram ve-kol asher asa halo hem ketuvim al sefer divrei ha-yamim le-malhei yehudah
This verse discusses the remaining deeds of Joram and all that he did, stating that they are written in the book of the Chronicles of the kings of Judah. Each component of the names are translated literally. ‘Ve’ means ‘and’, ‘yeter’ means ‘remaining’, ‘divrei’ means ‘words of’, ‘halo’ means ‘are not’, used here as a rhetorical question meaning ‘are’, ‘hem’ means ‘they’, ‘ketuvim’ means ‘written’, ‘al’ means ‘on’, ‘sefer’ means ‘book’, ‘ha’ is ‘the’, ‘yamim’ means ‘days’, ‘le’ means ‘for’, ‘malhei’ means ‘kings of’, and ‘yehudah’ means ‘Judah’.
[2KI.8.24] And Joram lay down with his fathers, and he was buried with his fathers in the city of David. And Ahaziah his son reigned in his place. [§]
vayishkab yoram im-avotav vayikaber im-avotav be'ir david vayimloch achazyahu beno tachatto.
This verse describes the death and burial of Joram, and the subsequent ascension of his son Ahaziah to the throne. 'Vayishkab' means 'and he lay down', which in this context means 'and he died'. 'Im-avotav' means 'with his fathers', a euphemism for death and joining ancestors. 'Vayikaber' means 'and he was buried'. 'Be'ir david' means 'in the city of David', referring to Jerusalem. 'Vayimloch' means 'and he reigned'. 'Achazyahu beno' means 'Ahaziah his son'. 'Tachatto' means 'in his place' or 'instead of him'.
[2KI.8.25] In the year twelve, during the reign of Jehoram son of Ahab, king of Israel, Ahaziah son of Jehoram became king of Judah. [§]
bishnat shnayim-esreh shanah leyoram ben-ach'av melech yisrael, malach achazyahu ben-yehoram melech yehudah.
This verse states the year in which Ahaziah, son of Jehoram, became king of Judah, referencing the reign of Jehoram, son of Ahab, who was king of Israel at the time. 'Bishnat' means 'in the year of'. 'Shnayim-esreh' means 'twelve'. 'Melech' means 'king'. 'Ben' means 'son'.
[2KI.8.26] Ahaziah was twenty-two years old when he began his kingship, and he reigned for one year in Jerusalem. The name of his mother was Athaliah, daughter of Omri, king of Israel. [§]
ben-esrim ushtayim shanah achazyahu bemalcho ve shanah achat malach birushalayim veshem imo atalyahu bat-amri melech yisrael
This verse describes the age and reign of Ahaziah, and identifies his mother. "Ben-esrim ushtayim shanah" means "son of twenty and two years," which indicates his age. "BeMalcho" means "in his kingship," indicating when he began to reign. "Veshem imo" means "and the name of his mother." "Bat-amri melech yisrael" means "daughter of Omri, king of Israel."
[2KI.8.27] And he went in the way of the house of Ahab, and he did evil in the eyes of Yahveh, like the house of Ahab, for he is the son-in-law of the house of Ahab. [§]
vayelekh bederekh beit achav vayasa harah be'einei yahveh kebeit achav ki chatan beit-achav hu
This verse describes the actions of Ahab's son-in-law. 'Vayelekh' means 'and he went'. 'Bederekh' means 'in the way of'. 'Beit achav' means 'house of Ahab', referring to Ahab's policies or dynasty. 'Vayasa harah' means 'and he did evil'. 'Be'einei yahveh' means 'in the eyes of Yahveh'. 'Kebeit achav' means 'like the house of Ahab'. 'Ki' means 'for'. 'Chatan beit-achav hu' means 'he is the son-in-law of the house of Ahab'.
[2KI.8.28] And Joram, son of Ahab, went to war with Hazael, king of Aram, at Ramoth Gilead. And the Arameans struck Joram. [§]
vayelekh et-yoram ben-akh'av lamikhama im-khaza'el melekh-aram beramot gil'ad vayaku aramiym et-yoram
This verse describes Joram, son of Ahab, going to war with Hazael, king of Aram, at Ramoth Gilead, and the Arameans striking Joram.
[2KI.8.29] Then King Joram returned to Jezreel to be healed from the wounds that the Arameans inflicted upon him at Ramah, when he fought against King Hazael of Aram. And Ahaziah, son of King Joram of Judah, went down to see Joram, son of Ahab, in Jezreel, because he was sick. [§]
vayashav yoram hammelech lehitrafe beyizre'el min-hamakhim asher yakuhu aramim barama behilachamo et haz'ael melech aram va'achazyahu ben-yehoram melech yehudah yarad lir'ot et yoram ben-ach'av beyizre'el ki-choleh hu.
This verse describes King Joram of Israel returning to Jezreel to recover from wounds inflicted by the Arameans at Ramah during a battle with King Hazael of Aram. King Ahaziah of Judah goes to visit Joram in Jezreel because he is ill.
2KI.9
[2KI.9.1] And Elisha the prophet called to one of the sons of the prophets, and said to him, "Gird your loins and take this flask of oil in your hand, and go to Ramoth Gilead." [§]
veh-el-ee-sha ha-na-vee kar-a le-ah-had mee-ben-ay ha-ne-vee-eem vay-omer lo hag-or ma-ten-echah ve-kah pach ha-sheh-men ha-zeh be-yad-echah ve-lech ra-mot gil-ead.
This verse describes the prophet Elisha instructing one of the sons of the prophets to prepare for a journey. 'Elisha' is a name meaning 'My God is salvation'. 'The sons of the prophets' refers to students or followers of the prophetic tradition. The instruction involves girding oneself (preparing for travel) and taking a flask of oil to Ramoth Gilead.
[2KI.9.2] And you shall go there, and see there Yehu’a, son of Yehoshafat, son of Nimshi. And you shall go and raise him up from among his brothers, and you shall bring him a chamber within a chamber. [§]
uvata shama ure'eh sham yehu'a ben-yehoshafat ben-nimshi uvata vahakemoto mitoch echav veheve'ata oto cheder becheder
This verse describes someone going to a specific place and looking for a man named Yehu’a, son of Yehoshafat, son of Nimshi. They are to raise him up from among his brothers and bring him into a private chamber.
[2KI.9.3] And you shall take the jar of oil and pour it upon his head, and you shall say, ‘Thus says Yahveh, I have anointed you as king over God’s Israel.’ And you shall open the door and flee, and do not delay. [§]
ve-la-kakh-ta fakh-ha-she-men ve-ya-tsak-ta al-ro-sho ve-a-mar-ta koh-a-mar Yahveh meshakh-tikha le-me-lekh el-yis-ra-el u-fa-takh-ta ha-de-let ve-nas-ta ve-lo tek-keh.
This verse describes the anointing of a king. It details the specific actions and words to be performed during the ceremony. Specifically, it says to take the oil jar, pour it upon the head of the person to be anointed, and declare that Yahveh has appointed them as king over Israel. Following the declaration, the person should open the door and flee, and should not delay.
[2KI.9.4] And the young man, the young man, the prophet, went to Ramot Gilead. [§]
Va-yeh-lech ha-na-ar ha-na-ar ha-navi Ra-mot Gil-ead.
This verse describes a young man, a prophet, going to Ramot Gilead. 'Va-yeh-lech' means 'and he went'. 'Ha-na-ar' means 'the young man'. 'Ha-navi' means 'the prophet'. 'Ra-mot Gil-ead' is the place name, Ramot Gilead.
[2KI.9.5] And he came, and behold, the chiefs of the force were sitting. And a message was spoken to me by the officer. And Jehu said, "To which one of us are you speaking?" And the message was spoken to me by the officer. [§]
Va-yo-vo ve-hi-neh sa-rei ha-chai-il yo-shvim va-yo-a-mer da-var li ei-lecha ha-sar va-yo-a-mer Ye-hu-a el-mi mi-ku-la-nu va-yo-a-mer ei-lecha ha-sar.
This verse describes a scene where Jehu arrives and finds the army officers seated. Someone delivers a message to him from the officer. Jehu asks which of them is speaking, and the speaker identifies himself as 'the officer'.
[2KI.9.6] And he rose and came into the house, and he poured the oil upon his head, and he said to him, “Thus says Yahveh, the Gods of Israel, I have anointed you to be king over the people of Yahveh, over Israel.” [§]
va-ya-kom va-ya-vo ha-bay-tah va-yitzok ha-she-men el-rosh-o va-yo-mer lo koh amar Yahveh Elohim of Israel moshachticha le-melech el-am Yahveh el-Israel.
This verse describes a ritual anointing. ‘Vayakom’ means ‘and he rose’. ‘Vayavo’ means ‘and he came’. ‘Baytah’ means ‘the house’. ‘Vayitzok’ means ‘and he poured’. ‘Hashemen’ means ‘the oil’. ‘El-rosho’ means ‘upon his head’. ‘Vayomer’ means ‘and he said’. ‘Koh amar’ means ‘thus says’. ‘Yahveh’ is the proper name of God. ‘Elohim’ refers to the Gods. ‘Moshachticha’ means ‘I have anointed you’. ‘Le-melech’ means ‘to be king’. ‘El-am’ means ‘over the people’. ‘Yahveh’ is the proper name of God. ‘El-Israel’ means ‘of Israel.’
[2KI.9.7] And you shall strike down the house of Ahab, my Lord, and I will avenge the blood of my servants the prophets and the blood of all servants of Yahveh by the hand of Jezebel. [§]
v’hikita et-beit ach’av adoneicha v’nikamt’i d’mei avadai han’vi’im ud’mei kol avdei Yahveh miyad Izavel.
This verse details a divine command to strike down the house of Ahab, who is referred to as ‘my Lord’, and to avenge the blood of the prophets and all servants of Yahveh at the hand of Jezebel. ‘Et’ is a grammatical particle marking the direct object. ‘Adoneicha’ is a possessive form meaning ‘your lord’ but in this context implies Ahab is ‘my Lord’ to the speaker, and thus subject to divine judgment. ‘Nikamt’i’ means ‘I will avenge.’ ‘D’mei’ means ‘the blood of.’ ‘Avadai’ means ‘my servants.’ ‘Han’vi’im’ means ‘the prophets.’ ‘Kol’ means ‘all.’ ‘Miyad’ means ‘by the hand of.’
[2KI.9.8] And all the house of Ahab will be destroyed, and I will cut off from Ahab anyone who urinates against a wall, and he will be confined and left unnamed in Israel. [§]
ve-avad kal-beit akh-av ve-hikhrati le-akh-av mashtin bekir ve-atzur ve-azuv be-yisrael.
This verse describes a prophecy concerning Ahab and his house. It states that Ahab’s house will be destroyed, and that any male descendant of Ahab who urinates against a wall will be cut off and left without a name in Israel. The verse is a strong condemnation and declaration of divine judgment.
[2KI.9.9] And I will give the house of Ahab like the house of Jeroboam son of Nebat, and like the house of Baasha son of Ahijah. [§]
ve-na-ta-ti et-beit akh-av ke-beit ya-rav-am ben-ne-vat u-ke-beit ba-sha ben-a-chi-yah
This verse discusses a prophetic judgment concerning the houses (dynasties) of Ahab, Jeroboam, and Baasha. "Ve-natati" means "and I will give/set". "Et" is a grammatical marker. "Beit" means "house" or "dynasty". "Ke" means "like" or "as". "Ben" means "son of". The verse indicates Yahveh will treat the house of Ahab as he treated the houses of Jeroboam and Baasha.
[2KI.9.10] And the dogs will eat Jezebel in the portion of Jezreel, and there is no one to bury her. Then someone opened the gate and ran away. [§]
ve'et-iz'vel yochlu hak'lavim b'chelek yizre'el ve'ein kover vayiftach hadelet vayanos.
This verse describes the fate of Jezebel. It states that dogs will eat her in the portion of Jezreel, and no one will bury her. Following this, the verse states that someone opened the gate and fled.
[2KI.9.11] And Jehu went out to the servants of my Lord, and said to him, “Is it peace? Why has this madman come to you?” And he said to them, “You know the man and his talk.” [§]
ve-yeh-hoo-ah ya-tsah el-av-dei ad-o-nai va-yo-mer lo ha-sha-lom mad-doo-ah vah ha-mesh-oo-gah ha-zeh eh-lei-cha va-yo-mer eh-lei-hem at-tem yid-ah-tem et ha-ish ve-et si-cho
This verse describes Yehua (Jehu) going to the servants of my Lord and asking why a madman came to them. He then asks if they know the man and his talk.
[2KI.9.12] And they said, "A lie! Tell us now!" And he said, "Thus and thus Yahveh said to me, saying, "Thus says Yahveh: I have anointed you as king over the people of Israel." [§]
vayomru sheker haged-na lanu vayomer kazot vekazot amar elai leamor koh amar Yahveh mashachticha lemelech el-yisrael.
This verse recounts a deceptive request and a divine message. The people ask for a sign, attempting to test a prophet. The prophet then relays a message he received from Yahveh, claiming Yahveh has appointed someone as king over Israel. The verse details a report of what was said.
[2KI.9.13] They hurried and each took his garment and placed it under him on the ascent, and they sounded the shofar and said, “Yahveh has made Yehu king.” [§]
vaymaharu vayiquchu ish bigdo vayasimu tachato el-gerem hama'alot vayitke'u bashofar vayomru malach Yehu
This verse describes a swift action taken to proclaim Jehu as king. 'Vaymaharu' means 'they hurried'. 'Vayiquchu' means 'they took'. 'Ish' means 'man' or 'each'. 'Bigdo' means 'his garment'. 'Vayasimu' means 'and they placed'. 'Tachato' means 'under him'. 'El-gerem hama'alot' means 'to the ascent', referencing a raised platform. 'Vayitke'u' means 'they sounded'. 'Bashofar' means 'with the shofar (ram's horn)'. 'Vayomru' means 'and they said'. 'Malach' means 'king'. 'Yehu' is the name of the person proclaimed king.
[2KI.9.14] And Jehu son of Jehoshaphat son of Nimshi allied himself with Joram, and Joram was guarding Ramoth Gilead, he and all Israel, against Hazael king of Aram. [§]
vayitkasher yehu ben-yohoshaphat ben-nimshi el-yoram veyoram haya shomer beramot gilad hu vechol-yisrael mipenei hazael melech-aram.
This verse describes an alliance being formed between Jehu, son of Jehoshaphat, son of Nimshi, and Joram. Joram was guarding Ramoth Gilead, along with all of Israel, against Hazael, the king of Aram. The verb 'vayitkasher' means to bind firmly or ally with. 'Mipenei' means 'because of' or 'against'.
[2KI.9.15] And King Jehoram returned to Jezreel to heal from the wounds that the Arameans inflicted upon him in the fighting against Hazael, king of Aram. And Jehu said, "If anyone has a soul, let no fugitive escape from the city to go and report what is happening in Jezreel." [§]
vayashav yohoram hammelech lehitrapei beyizre’el min-hamakhim asher yakuhu aramim behilakhamo et haz’ael melech aram vayomer yechu im-yesh nafshkem al-yetze palit min-ha’ir lalekhet legid beyizre’el.
This verse describes King Jehoram's return to Jezreel to recover from wounds inflicted by the Arameans in battle against King Hazael. Jehu then makes a statement regarding anyone attempting to escape from the city to report what is happening in Jezreel.
[2KI.9.16] And Jehu rode and went to Jezreel, because Joram was lying there, and Ahaziah, king of Judah, went down to see Joram. [§]
vayirkav yevhu vayelekh yizre'elah ki yoram shokhev shamma va'akhaz'yahu melekh yehudah yarad lir'ot et-yoram.
This verse describes Jehu riding and going to Jezreel because Joram is lying there, and Ahaziah, the king of Judah, went down to see Joram.
[2KI.9.17] And the watchman stood upon the tower in Jezreel, and he saw the force of Jehu as he came. And he said, "A force I see!" And Jehoram said, "Take a horseman and send him to meet them, and say, ‘Is it peace?’ [§]
vehatzopheh omed al-hamigdal beyizre’el vayyar’et et-shif’at yehu b’vo’o vayomer shif’at ani ro’eh vayomer y’horam qach rakav ush’lach likratam vyomar hashalom.
This verse describes a watchman on a tower in Jezreel seeing Jehu’s approach. The watchman reports what he sees, and Jehoram sends a messenger to meet Jehu and ask if everything is peaceful. Note the repetition of 'shif'at' (approach/force).
[2KI.9.18] And the horse rider went to meet him and said, "Thus says the king, is it peace?" And Jehu said, "What do you have to do with me, and peace, turn behind me." And the watchman reported, saying, "The messenger has come as far as them and has not returned." [§]
vayelekh rokev hasus likratoh vayomer koh amar hamelech hashalom vayomer yihu'a mah lecha ulshalom sov el acharay vayaged hatsofeh le'emor ba hamalach ad heim velo shav.
This verse describes a meeting between Jehu and an unnamed horseman sent by the king (Joram). The horseman approaches Jehu to inquire about peace. Jehu replies with a question of his own and instructs the horseman to follow him. A watchman then reports that the messenger (angel/emissary) has arrived but has not yet returned.
[2KI.9.19] And the king sent a second horseman, and he came to them and said, "Thus says the king: Peace." And Jehu said, "What is this to you, and turn back behind me?" [§]
va-yish-lach ro-chev sus she-nee va-ya-vo a-lei-hem va-yo-mer koh-a-mar ha-me-lech sha-lom va-yo-mer ye-hu ma-lech u-le-sha-lom sov el-a-char-ai
This verse describes a king sending a second horseman to Jehu. The horseman announces peace, but Jehu questions the horseman's intentions and asks him to return to the king.
[2KI.9.20] And the watchman told, saying, "He came to them, and he did not return. And the manner is like the manner of Jehu son of Nimshi, for he will act in madness." [§]
vayaged hatsofeh le'emor ba ad-alehem v'lo shav v'haminhag k'minhag y'hu ben-nimshi ki b'shiggaon yinhag.
This verse describes a watchman reporting on the actions of Jehu. 'Vayaged' means 'and the watchman told'. 'Hatsofeh' is 'the watchman'. 'Le'emor' means 'saying'. 'Ba ad-alehem' means 'he came to them'. 'V'lo shav' means 'and he did not return'. 'V'haminhag' means 'and the manner/custom'. 'K'minhag' means 'like the manner/custom'. 'Y'hu ben-nimshi' is 'Jehu son of Nimshi'. 'Ki b'shiggaon' means 'for in madness'. 'Yinhag' means 'he will drive/act'.
[2KI.9.21] And Jehoram said, "Bind!" And they bound his chariot. And Jehoram, king of Israel, and Ahaziah, king of Judah, each in his chariot, went out to meet Jehu. And they found him in the plot of Naboth the Jezreelite. [§]
vayomer yhoram esor vayesor rikbo vayeitzei yhoram melekh yisrael veakhaziyahu melekh yehudah ish berikbo vayeitzei likrat yihu vayamtza’uhu bekhelkat navot hayizre’eli.
This verse describes Jehoram, king of Israel, and Ahaziah, king of Judah, going out to meet Jehu. They travel in chariots and meet Jehu in the plot of land belonging to Naboth the Jezreelite. The verb forms indicate commands and completed actions, detailing a journey and a meeting.
[2KI.9.22] And it happened when Jehoram saw Jehu, that he said, “Is all well, Jehu?” And he said, “What well-being when the adulteries of Jezebel, your mother, and her many sorceries remain?” [§]
vayhi kir’ot y’horam et-y’hu va’yomer hashalom y’hu vayomer mah hashalom ad-z’nunei izebel im’cha u’k’shafeiha haravim
This verse describes a meeting between Jehoram and Jehu. Jehoram asks Jehu if all is well. Jehu responds by inquiring about the well-being of Jezebel, Jehoram’s mother, and her many sorceries.
[2KI.9.23] And Jehoram turned his hands and fled, and he said to Ahaziah, "It was a deception, Ahaziah." [§]
va-yah-foch ye-ho-ram ya-da-yv va-ya-nos va-yo-mer el-a-chaz-ya-hu mir-mah a-chaz-ya-hu.
This verse describes Jehoram turning his hands and fleeing, then saying to Ahaziah that it was a deception, directed at Ahaziah.
[2KI.9.24] And Yahveh filled his hand with the bow and struck Jehoram between the arms, and the arrow exited from his heart, and he bowed in his chariot. [§]
ve-yeh-voo mee-leh ya-do be-keshet va-yahk et-ye-ho-ram bein zro-av vaye-tseh ha-he-tzee mee-lib-bo va-yikh-rah berikh-bo
This verse describes a battle scene. 'Yehvoo' (or Yahveh) fills his hand with a bow and strikes Jehoram between his arms, causing the arrow to exit his heart, and he collapses in his chariot.
[2KI.9.25] And he said to Bidkar, "Take three portions of silver, and throw it into the plot of field belonging to Naboth the Jezreelite, because I remember, and you remember, riders in pairs following Ahab his father. And Yahveh has placed this burden upon him." [§]
Va-yomer el-Bidkar shlisho sa ha-shlichehu be-chelkat sdeh Navot ha-Yizre’eli ki-zchor ani va-atah et rokhvim tzmadim acharei achav aviv va-Yahveh nasa alav et ha-masa hazeh.
This verse is a command given to Bidkar. It instructs him to take three measures of silver and throw them into the field of Naboth the Jezreelite. The reason given is a memory of riding in pairs behind Ahab, Naboth's father, and a statement that Yahveh has placed this burden upon him.
[2KI.9.26] If I have not seen the blood of Naboth and the blood of his sons yesterday, says Yahveh, then I will repay you in this portion, says Yahveh. And now, lift him up and throw him in the portion, according to the word of Yahveh. [§]
Im-lo et-d’mei Navot ve-et-d’mei banav ra’iti emesh ne’um-Yahveh v’shilamti l’cha b’chelqah hazzot ne’um-Yahveh v’atah sa’ heshlichehu b’chelqah kid’var Yahveh.
This verse comes from 1 Kings 21:19. It is a declaration by Yahveh concerning Ahab and Jezebel’s actions regarding Naboth’s vineyard. ‘Im-lo’ means ‘if not’. ‘Et’ is a marker indicating the direct object. ‘D’mei’ means ‘blood(s)’. ‘Navot’ is the name Naboth. ‘Ve’ means ‘and’. ‘Banav’ means ‘his sons’. ‘Ra’iti’ means ‘I saw’. ‘Emesh’ means ‘yesterday’. ‘Ne’um-Yahveh’ means ‘says Yahveh’. ‘V’shilamti’ means ‘and I will repay’. ‘L’cha’ means ‘to you’. ‘B’chelqah’ means ‘in the portion’. ‘Hazzot’ means ‘this’. ‘V’atah’ means ‘and now’. ‘Sa’ means ‘lift up, carry’. ‘Heshlichehu’ means ‘throw him’. ‘Kid’var’ means ‘according to the word’. It describes Yahveh’s judgement and punishment for their deeds.
[2KI.9.27] And Ahaziah, king of Judah, saw and fled by the way of the garden. And Jehu pursued after him, and said, "Strike him also in the chariot at the ascent of Gur, the place of Ibleam." And he fled to Megiddo and died there. [§]
va’achazyahu melech-yehuda ra’ah vayanas derech beit hagan vayirdof acharav yihu va’yomer gam-oto haku el-hamerkavah b’ma’aleh gur asher et-yivle’am vayanas megido vayamot sham.
This verse describes King Ahaziah of Judah fleeing from Jehu, who is pursuing him. Jehu commands that Ahaziah also be struck down in his chariot, near the ascent of Gur, where Ibleam was. Ahaziah flees to Megiddo and dies there.
[2KI.9.28] And his servants carried him to Jerusalem, and they buried him in his burial place with his fathers in the city of David. [§]
vayarkhibu oto avadav Yerushalamah vayikberu oto bikvurato im-avotav be'ir David.
This verse describes the burial of a king (implied by the context of preceding verses). "Vayarkhibu" means "and they carried". "Oto" means "him". "Avadav" means "his servants". "Yerushalamah" is the city of Jerusalem. "Vayikberu" means "and they buried". "Bikvurato" means "in his burial place". "Im-avotav" means "with his fathers". "Be'ir David" means "in the city of David".
[2KI.9.29] And in the eleventh year, Ahaziah, son of Ahab, reigned over Judah. [§]
oo-vee-shnaht ah-khat eh-ser sha-nah le-yo-rahm ben ah-khah-ahv mah-lakh ah-khaz-yah-hoo ah-l-yeh-hoo-dah
This verse details the year that Ahaziah began to reign over Judah, specifically in the eleventh year of the reign of Joram, son of Ahab. Each name represents a person, and the terms indicate relationships and time.
[2KI.9.30] And Jehu came to Jezreel, and Jezebel heard of it, and she put paint on her eyes and improved the appearance of her head, and she peered out through the window. [§]
vayavo Yihua Yizre'elah ve'Izevel shama'ah vataseim bapooh eineiha vateitet et rosha vatashkeif be'ad hachalon
This verse describes Jehu arriving in Jezreel, and Jezebel hearing of his arrival. She then prepares herself by painting her eyes and arranging her hair, and looks out the window.
[2KI.9.31] And Jehu came to the gate, and she said, "Is it peace? Zimri has killed my Lord." [§]
ve-yeh-hu ba-sha-ar va-to-mer ha-sha-lom zim-ri ho-reg a-do-nai
This verse describes Jehu arriving at the gate and a woman asking about Zimri, inquiring if all is well, while mentioning Zimri killed his lord.
[2KI.9.32] And he lifted his face to the window and said, "Who is with me, who?" And two or three eunuchs looked toward him. [§]
va-yissa panav el-ha-challon va-yomer mi itti mi va-yashkifu elav shnayim shlosha sarisim
This verse describes a man lifting his face towards a window and asking who is with him. Two or three eunuchs then look towards him.
[2KI.9.33] And he said, "Let her head go", and they let her head go, and he poured out her blood against the wall and against the horses, and they trampled her. [§]
va-yo-mer shim-tu-hav va-yish-me-tu-ha va-yiz mi-da-mah el-ha-kir ve-el-ha-su-sim va-yir-mes-sen-na
This verse describes the act of letting go of the head of someone and trampling them. "Shimtuha" means "her head" or "his head" and "va-yishmetuha" means "and they let it go". "Va-yiz midama" means "and poured out its blood". "El-ha-kir" means "to the wall" and "ve-el-ha-susim" means "and to the horses". "Va-yirmesenna" means "and they trampled her/him".
[2KI.9.34] And he came and ate and drank, and he said, “Please attend to this cursed one and bury her, for she is a daughter of a king.” [§]
Va-yo-vo va-yo-chal va-yesht; va-yo-mer pik-du-na et ha-arurah ha-zot ve-kiv-ru-ha ki bat-melech hi.
This verse describes someone coming, eating, drinking, and then speaking. The speaker requests that ‘this cursed one’ be buried because she is a daughter of a king. The words ‘va’ and ‘et’ are grammatical particles with limited direct translation into English. ‘Pikdu-na’ is an imperative, meaning ‘attend to’ or ‘see to’. ‘Ha-arurah’ means ‘the cursed one’.
[2KI.9.35] And they went to the tomb, and they did not find within it, but only the skull and the feet and the palms of the hands. [§]
vayelchu lekevrah velo matsu bah ki im hagulgoleth veharaglayim vekappot hayadayim
This verse describes a journey to a tomb and the discovery that the body is not there. 'Vayelchu' means 'and they went'. 'Lekevrah' means 'to the tomb'. 'Velo matsu bah' means 'and they did not find in it'. 'Ki im' means 'but only'. 'Hagulgoleth' means 'the skull'. 'Veharaglayim' means 'and the feet'. 'Vekappot hayadayim' means 'and the palms of the hands'. The verse indicates only skeletal remains are present.
[2KI.9.36] They returned and told him, and said, "The word of Yahveh is this: concerning the portion of Jezreel, dogs will eat the flesh of Jezebel." [§]
vayashuvu vayagidu lo vayomer dvar-yahveh hu asher diber beyad avdo eliyahu hatishbi leemor bechelek yizre'el yo'chlu hakelevim et besar izavel
This verse recounts messengers reporting a word from Yahveh to King Jehu, delivered through the prophet Elijah. The word concerns the fate of Jezebel: dogs will consume her flesh in the portion of Jezreel.
[2KI.9.37] And your corpse, Jezebel, will be like a field on the face of the field in the portion of Jezreel, that they will not say, "This is Jezebel." [§]
vehayta nivlat izebel kedomen al-pnei hasadeh bechelek yizre'el asher lo-yomru zot izabel.
This verse describes the fate of Jezebel. 'vehayta' means 'and it will be'. 'nivlat' means 'corpse'. 'izedel' is the name Jezebel. 'kedomen' means 'like a field'. 'al-pnei' means 'on the face of'. 'hasadeh' means 'the field'. 'bechelek' means 'in the portion of'. 'yizre'el' is a place name, Jezreel. 'asher' means 'that'. 'lo-yomru' means 'they will not say'. 'zot' means 'this'. 'izabel' is again the name Jezebel.
2KI.10
[2KI.10.1] And to Ahab, seventy sons in Samaria. And Jehu wrote letters and sent them to Samaria, to the leaders of Israel, the elders, and to the household servants of Ahab, saying: [§]
u-le-akh-av shiv-im ba-nim be-shom-ron va-yikh-tov ye-hu se-far-im va-yish-lakh shom-ron el-sa-rei yiz-re-el ha-ze-ke-nim ve-el-ha-om-nim akh-av le-e-mor.
This verse describes Jehu writing letters and sending them to the officials and elders of Israel in Samaria, concerning Ahab. The numbers and locations are direct references, and the verb forms indicate completed actions.
[2KI.10.2] And now, as this document comes to you, with you are the sons of your Lords, and with you are the chariots and the horses, and a fortified city and the weapons. [§]
ve'ata kevo ha'sefer hazeh eleikhem ve'itkhem bnei adoneikhem ve'itkhem ha'rekhev veha'susim ve'ir mivtzar vehana'shek.
This verse describes a situation where a document arrives to a people, accompanied by their masters’ sons, chariots, horses, a fortified city, and weapons. The verse emphasizes the arrival of this document alongside displays of power and military strength.
[2KI.10.3] And you will see the good and the upright from among the sons of your lords, and you will place them on the throne of their father, and you will wage war against the house of your lords. [§]
u're'item ha'tov v'ha'yashar mi'b'nei adoneichem v'samtem al kisse avi'v v'hilachamu al beit adoneichem.
This verse describes a scenario where people will choose the good and the upright from among the sons of their lords, place them on their father's throne, and wage war against their lords' house. "Adoneichem" appears twice and means "your lords". The rest of the words are relatively straightforward descriptions of action and relation.
[2KI.10.4] And they feared greatly, greatly, and they said, "Behold, two kings did not stand before him, and how shall we stand?" [§]
vayiru meod meod vayomru hineh shnei hamelachim lo amdu lifanav ve'eich na'amod anachnu
This verse describes a reaction of fear and awe. 'Vayiru' means 'and they feared'. 'Meod' means 'very'. 'Vayomru' means 'and they said'. 'Hinei' means 'behold'. 'Shnei hamelachim' means 'two kings'. 'Lo amdu' means 'did not stand'. 'Lifanav' means 'before him'. 'Ve'eich' means 'and how'. 'Na'amod' means 'we will stand'. 'Anachnu' means 'we'. The verse expresses the feeling that if two kings couldn't stand before this being, how could they possibly hope to?
[2KI.10.5] And they sent messengers to Jehu, those who were in authority over the house and those who were in authority over the city, and the elders and the officials, to say, “Your servants we are, and everything you say to us we will do. We will not make any man king; do what is good in your eyes.” [§]
va-yish-lach a-sher-al-ha-bayit va-asher al-ha-ir ve-ha-ze-ke-nim ve-ha-om-nim el-ye-hu l’e-mor av-da-y-cha a-nach-nu ve-chol a-sher to-mar e-lei-nu na-a-seh lo-nam-lich iysh ha-tov be-ei-ne-cha a-seh.
This verse describes messengers sent to Jehu with a proposal of submission. 'A-sher-al-ha-bayit' and 'asher al-ha-ir' refer to those in authority over the house and the city, respectively. 'Ha-ze-ke-nim' means 'the elders,' and 'ha-om-nim' means 'the officials.' They are declaring themselves as Jehu’s servants and offering to do everything he commands, stating they will not make anyone king without his approval. They ask him to do what is good in his eyes.
[2KI.10.6] And he wrote to them a second letter, saying, "If you are for me and listen to my voice, take the heads of the men of your masters and come to me now tomorrow at Jezreel. And seventy men, sons of the king, and the dignitaries of the city, bring them to me." [§]
va-yik-toh a-lei-hem se-fer she-nee-t le-mor im-lee a-tem u-le-ko-lee a-tem shom-ee-im k’chu et ro-shei an-shei ben-ei a-do-nei-chem u-vo-u ei-lai ka-et ma-char Yiz-re-a-lah u-ve-nei ha-me-lech shiv-im eesh et g’do-lei ha-eer megad-leem otam.
This verse is a command given by Jehu to the officers of the army and important citizens of Israel. He is instructing them to select their leaders and come to him at Jezreel. The text specifies that seventy men, representing the king’s sons and the prominent citizens of the city, should be brought to him.
[2KI.10.7] And it happened when the book came to them, they took the sons of the king and slaughtered seventy men. They placed their heads in baskets and sent them to Yizrealah. [§]
vayhi kevoh hassefer aleihem vayikchu et benei hamelech vayishtchu shivim ish vayasimu et rasheihem badudim vayslhu elav yizrealah
This verse describes a violent act where the sons of the king are slaughtered and their heads are sent to a person named Yizrealah. 'Vayhi' indicates a past event happening. 'Kevoh' means 'when coming'. 'Hassefer' is 'the book'. 'Aleihem' is 'to them'. 'Vayikchu' is 'they took'. 'Benei hamelech' is 'the sons of the king'. 'Vayishtchu' is 'they slaughtered'. 'Shivim ish' is 'seventy men'. 'Vayasimu' is 'they placed'. 'Et rasheihem' is 'their heads'. 'Badudim' is 'in baskets'. 'Vayslhu' is 'they sent'. 'Elav' is 'to him'. 'Yizrealah' is a proper name.
[2KI.10.8] And the angel came and told him, saying, "Bring the heads of the king’s sons, and he said, "Place them as two groups at the opening of the gate until the morning." [§]
Va-yo-vo ha-mal-ach va-ya-ged lo le-emor he-vi-u ro-shei bnei ha-me-lech va-yo-mer si-mu o-tam shnei tsi-bu-rim pe-tach ha-sha-ar ad ha-bo-ker.
This verse describes an angel coming to deliver a message regarding the heads of the king's sons. The angel instructs that they should be placed as two groups at the gate until morning.
[2KI.10.9] And it happened in the morning, and he went out and stood, and he said to all the people, "Righteous ones, you are! Behold, I bound my Lord and I killed him, and who struck down all these?" [§]
va-yhi ba-boker va-yetze va-ya'mod va-yomer el-kol-ha-am tzadikim atem hine ani kasarti al-adoni va-ehargehu u-mi hika et-kol-eleh
This verse recounts a man proclaiming his righteousness after assassinating his lord. He claims to have bound his lord and killed him, then asks who struck down all these people (presumably those loyal to his lord). 'Boker' means morning. 'Yetze' means he went out. 'Ya'mod' means he stood. 'Tzadikim' means righteous ones. 'Kasarti' means I bound. 'Adoni' means my Lord. 'Ehargehu' means I killed him. 'Hika' means struck. 'Eleh' means these.
[2KI.10.10] Therefore know that the decree of Yahveh will not fall to the earth which Yahveh spoke concerning the house of Ahab, and Yahveh did what Yahveh spoke through the hand of Yahveh’s servant Elijah. [§]
deh-oo eh-foh kee lo yip-ol mid-bar Yahveh ar-tsah ah-sher dee-ber Yahveh al-beit ah-khah-ahv v'Yahveh ah-sah eh-t ah-sher dee-ber beh-yad ahv-doh eh-lee-yah-hoo
This verse discusses a prophecy spoken by Yahveh concerning the house of Ahab and its fulfillment through the prophet Elijah. 'Midbar' is often translated as 'word' but literally means 'desert' or 'wilderness', here referring to the utterance or decree of Yahveh. 'Arzah' means 'earth' or 'land'. The verse states that the utterance of Yahveh will not fall to the ground unfulfilled.
[2KI.10.11] And Jehu struck all who remained of the house of Ahab in Jezreel, even all his great men and his acquaintances and his priests, until he left him no survivor. [§]
va-yach yehu et kol-ha-nish'arim le-beit-ach'av be-yizre'el ve-kol-gedolav u-meyudadav ve-kohenav ad-bil'ti hish'ir-lo sarid.
This verse describes Jehu striking down all who remained of the house of Ahab in Jezreel. This includes his great men, those who were close to him, and his priests, leaving him no survivor.
[2KI.10.12] And he rose up, and he went, and he walked to Samaria. It is the house of oppression of the shepherds, along the way. [§]
vayakam vayavo vayelech shomron hu beit-eked ha-ro'im badarech
This verse describes someone rising up, going, and walking to Samaria. Specifically, it references ‘the house of oppression’ of the shepherds, along the way. ‘Vayakam’ means ‘and he rose’. ‘Vayavo’ means ‘and he went’. ‘Vayelech’ means ‘and he walked’. ‘Shomron’ is Samaria. ‘Hu’ means ‘he/it’. ‘Beit-eked’ literally means ‘house of oppression’. ‘Ha-ro’im’ means ‘of the shepherds’. ‘Badarech’ means ‘on the way’ or ‘along the way’.
[2KI.10.13] And Jehu found the relatives of Ahaziah, king of Judah, and he said, "Who are you?" And they said, "We are the relatives of Ahaziah, and we have come down to offer peace to the sons of the king and to the sons of the noblewoman." [§]
ve-yeh-hu ma-tsa et a-chei a-chaz-ya-hu me-lech-ye-hu-da va-yo-mer mi at-tem va-yo-meru a-chei a-chaz-ya-hu a-nach-nu va-ne-red leesh-lom benei ha-me-lech u-benei ha-ge-vi-ra
This verse describes Jehu finding the relatives of Ahaziah, the king of Judah. Jehu asks them who they are, and they respond that they are the relatives of Ahaziah, and they have come down to offer peace to the sons of the king and the sons of the noblewoman.
[2KI.10.14] And he said, "Seize them as living beings!" And they seized them as living beings, and they slaughtered them into the pit, the pit of Eked, forty and two men, and did not leave any person of them. [§]
vayomer tifsum hayim vayitfsum hayim vayshchatum el-bor beit-eked arba'im ush'nayim ish v'lo-hish'ir ish mehem.
This verse describes a group of people being seized, slaughtered, and thrown into a pit. "Vayomer" means "and he said". "Tifsum" is a command form meaning "seize them". "Hayim" means "life", and in this context likely refers to the people themselves. "Vayitfsum" means "and they seized". "Vayshchatu" means "and they slaughtered". "El-bor" means "to the pit". "Beit-eked" is the name of the pit. "Arba'im ush'nayim" means "forty and two". "Ish" means "man" or "person". "V'lo-hish'ir" means "and did not leave". "Ish mehem" means "any person of them".
[2KI.10.15] Then he departed from there and found Jehonadab son of Rechab coming to meet him, and he blessed him and said to him, “Is your heart right, as my heart is with your heart?” And Jehonadab said, “It is, and it is.” Offer your hand. And he gave his hand, and Jehu brought him up with him into the chariot. [§]
vayelech misham vayimtsa et-yhonadav ben-rechav likrato vayevarechehu vayomer elav hayesh et-levavecha yashar kaasher levavi im-levavecha vayomer yhonadav yesh vaysh tenah et-yadecha vayiten yado vayalehu elav el-hamerkavah.
This verse describes a meeting between Jehu and Jehonadab son of Rechab. Jehu has just been anointed king and is seeking confirmation of loyalty. He asks Jehonadab if his heart is true, as his own is with Jehonadab’s. Jehonadab affirms this, offers his hand, and Jehu brings him up into the chariot, signifying acceptance and partnership.
[2KI.10.16] And he said, "Go with me and see with my zeal to Yahveh, and they rode him in his chariot." [§]
Va-yo-mer le-khah it-tee u-re-eh be-kin-ah-tee la-Yahveh va-yar-kee-boo o-toh be-reek-boh.
This verse describes a divine invitation and a subsequent ride in a chariot. 'Va-yo-mer' means 'and he said'. 'Le-khah' means 'go with'. 'It-tee' means 'me'. 'U-re-eh' means 'and see'. 'Be-kin-ah-tee' means 'with my zeal'. 'La-Yahveh' means 'to Yahveh'. 'Va-yar-kee-boo' means 'and they rode'. 'O-toh' means 'him'. 'Be-reek-boh' means 'in his chariot'.
[2KI.10.17] And he came to Samaria, and struck all those remaining to Achav in Samaria, until he destroyed them, according to the word of Yahveh that he spoke to Elijah. [§]
va-yo-vo shom-ron va-yak et-kol-ha-nish-ar-im le-ach-av be-shom-ron ad-hash-meed-o kid-var Yahveh asher dee-ber el-e-lee-yah-hoo
This verse describes the fulfillment of a prophecy. 'Shomron' is a place name, 'Achav' is a name, 'Nisharim' refers to those remaining, 'Hashmeed' means complete destruction, 'Kidvar' means according to the word, 'Yahveh' is the name of God, 'asher' means that/which, 'deeber' means spoke, and 'Elee-yah-hoo' is a name.
[2KI.10.18] And Jehu gathered all the people and said to them, "Ahab served the Baal a little. Jehu will serve him much." [§]
vayikbots yehu et kol haam vayomer alehem achav avad et haba'al me'at yehu ya'avdenu harbeh
This verse describes Jehu gathering the people and proclaiming that Ahab served Baal inadequately, while Jehu himself will serve Baal extensively. It is a rhetorical device meant to rally support for the eradication of Baal worship, as Jehu's intent is not to genuinely serve Baal, but to destroy its followers.
[2KI.10.19] And now, summon all the prophets of Baal, all his servants, and all his priests to me, let no one be missing, for a great sacrifice to Baal is for me. Everyone who is summoned shall not live, and Jehu did this in the valley in order to destroy the servants of Baal. [§]
ve’ata kol-nevi’ei haba’al kol-ovdaiw vechol-kohenav kir’u elai ish al-yipakad ki-zevach gadol li-haba’al kol asher yipakad lo yichyeh veyehu asah be’akvah lema’an ha’avid et-ovdei haba’al.
This verse describes Jehu summoning all the prophets and worshippers of Baal to a gathering, under the pretense of a great sacrifice to Baal. However, his true intention is to destroy them all. ‘Ve’ata’ means ‘and now.’ ‘Kol’ means ‘all.’ ‘Nevi’ei’ means ‘prophets of.’ ‘Hab’a’al’ means ‘of Baal.’ ‘Ovdaiw’ means ‘his servants.’ ‘Kohenav’ means ‘his priests.’ ‘Kir’u’ means ‘call/summon.’ ‘Elai’ means ‘to me.’ ‘Ish’ means ‘man/person.’ ‘Al yipakad’ means ‘let no one be missing.’ ‘Ki’ means ‘for/because.’ ‘Zevach gadol’ means ‘great sacrifice.’ ‘Li’ means ‘to me.’ ‘Kol asher yipakad’ means ‘all who are summoned.’ ‘Lo yichyeh’ means ‘shall not live.’ ‘Veyehu’ means ‘and Jehu.’ ‘Asah’ means ‘did/made.’ ‘Be’akvah’ means ‘in the valley.’ ‘Lema’an’ means ‘in order to.’ ‘Ha’avid’ means ‘to destroy.’ ‘Et’ is a grammatical marker. ‘Ovdei’ means ‘servants/worshippers of.’
[2KI.10.20] And Jehu said, "Sanctify a gathering for Baal," and they proclaimed it. [§]
Va-yo-mer Yeh-hu Kad-shoo Atz-a-rah la-Va-al va-yik-ra-oo.
This verse comes from 2 Kings 10:18. 'Va-yo-mer' means 'and he said'. 'Yeh-hu' is the proper name 'Jehu'. 'Kad-shoo' is a command form meaning 'sanctify' or 'make holy'. 'Atz-a-rah' is the name of a place. 'la-Va-al' means 'for Baal'. 'va-yik-ra-oo' means 'and they called'. The verse describes Jehu commanding a gathering to be consecrated for Baal, and they responded by proclaiming it.
[2KI.10.21] And Jehu sent out throughout all Israel, and all worshippers of the Baal came, and there did not remain a man who did not come. And they came to the house of the Baal, and the house of the Baal was filled, completely full. [§]
va-yish-lach ye-hu-a be-chol-yis-ra-el va-ya-vo-u kol-ov-de-ei ha-va-al ve-lo-nish-ar ish asher lo-va; va-ya-vo-u beit ha-va-al va-yi-ma-lei beit-ha-va-al peh la-peh.
This verse describes Jehu sending out a call throughout all of Israel, requesting all worshippers of Baal to come to the temple of Baal. The verse states that not a single person failed to attend. The temple of Baal was then filled, completely, from floor to ceiling.
[2KI.10.22] And he said to the one who was over the wardrobe, "Bring forth clothing for all the servants of Baal." And he brought forth the clothing to them. [§]
va-yo-mer la-a-sher al-ham-mel-ta-cha ho-tzee le-voosh le-chol ov-dei ha-ba-al va-yo-tzee la-hem ham-mal-boosh
This verse describes a request made to the one in charge of the wardrobe, to provide clothing for all the servants of Baal. The verse details the action of bringing forth the clothing for them. The words 'Baal' refers to a deity, and 'ovdei' means servants or worshippers.
[2KI.10.23] And Jehu and Jehohanan, son of Rechab, entered the house of Baal, and said to the worshippers of Baal, “Search and see, lest there be here with you any of the servants of Yahveh, but only the servants of Baal alone.” [§]
va-yo-vo ye-hu va-ye-ho-nad-av ben-re-chav beit ha-ba-al va-yo-mer le-ov-dei ha-ba-al chaf-soo u-re-oo pen-yesh-po im-a-chem mei-av-dei Yahveh ki im-ov-dei ha-ba-al le-va-dam.
This verse describes Jehu and Jehohanan, son of Rechab, entering the house of Baal and addressing the worshippers of Baal. They are asking if any worshippers of Yahveh are present amongst them, stating that only worshippers of Baal should be there.
[2KI.10.24] And they came to do sacrifices and burnt offerings, and Yahveh set for himself eighty men outside. And the man said, “The person who escapes from the men whom I am bringing against you, their life will be forfeit in place of their life.” [§]
vayavo'u la'asot z'vachim v'olot v'yehu shaam lo bachutz shmonim ish vayomer ha'ish asher yimalet min ha'anashim asher ani mevi' al y'deichem nafsho tachat nafsho.
This verse describes a situation where people are coming to offer sacrifices and burnt offerings. Yahveh has stationed eighty men outside. A man declares that anyone who escapes from the men he is bringing against them will forfeit their life in return.
[2KI.10.25] And it happened, when he had finished doing the burnt offering, that Jehu said to the runners and the officers, “Come, strike! Let no man escape!” And they struck them according to the sword, and the runners and the officers threw them, and he went to the city, house of Baal. [§]
Va-yhi ke-kal-o-to la-a-sot ha-o-lah va-yo-mer Yehua la-ra-tzim u-la-sha-li-shim bo-u ha-kum ish al-ye-tze va-ya-ku-um le-fi-cha-rev va-ya-shli-ku ha-ra-tzim ve-ha-sha-li-shim va-ye-lech ad-ir beit-ha-ba-al.
This verse describes Jehu’s actions against the worshippers of Baal. ‘Va-yhi’ means ‘and it happened’. ‘Ke-kal-o-to’ means ‘when he finished’. ‘La-a-sot ha-o-lah’ means ‘to do the burnt offering’. ‘Va-yo-mer’ means ‘and he said’. ‘Yehua’ is the name Jehu. ‘La-ra-tzim u-la-sha-li-shim’ means ‘to the runners and the thirds (officers)’. ‘Bo-u ha-kum’ means ‘come, strike’. ‘Ish al-ye-tze’ means ‘let no man escape’. ‘Va-ya-ku-um le-fi-cha-rev’ means ‘they struck according to the sword’. ‘Va-ya-shli-ku’ means ‘and they threw’. ‘Ve-ha-sha-li-shim’ means ‘and the thirds’. ‘Va-ye-lech’ means ‘and he went’. ‘Ad-ir beit-ha-ba-al’ means ‘to the city, house of Baal.’
[2KI.10.26] And they took out the pillars of the house of the Baal and burned them. [§]
va-yo-tzee-oo et-ma-tzav-ot beit-ha-ba-al va-yis-re-foo-ha
This verse describes the removal and burning of pillars associated with the house of Baal. 'Va-yo-tzee-oo' means 'and they took out'. 'Et' is a grammatical marker. 'Matzavot' is plural for pillar or monument. 'Beit-ha-ba-al' translates to 'house of the Baal'. 'Va-yis-re-foo-ha' means 'and they burned them'.
[2KI.10.27] And they smashed the standing stone of Baal, and they smashed the temple of Baal, and they made it a heap of ruins until this day. [§]
vayit’tsu et matz’vat habba’al vayit’tsu et beit habba’al vayesimuho lemucharot ad hayom
This verse describes the smashing of a standing stone and a temple dedicated to Baal. 'Vayit’tsu' means 'and they smashed'. 'Matz’vat' is 'standing stone'. 'Habba’al' is 'of Baal'. 'Beit' means 'house' or 'temple'. 'Vayesimuho' means 'and they set it'. 'Lemucharot' means 'as a heap of ruins'. 'Ad hayom' means 'until this day'.
[2KI.10.28] And Yahveh destroyed the Baal from Israel. [§]
vayashmed yahu et-habal mi-yisrael
This verse describes Jehu destroying Baal from Israel. 'Vayashmed' means 'and he destroyed'. 'Yahu' is a variant of the name Yahveh. 'Et' is a grammatical marker with no direct translation but indicates the object. 'Habal' means 'the Baal'. 'Mi' means 'from'. 'Yisrael' means 'Israel'.
[2KI.10.29] Only the sins of Jeroboam son of Nebat, which he caused Israel to sin, did Jehoahaz not turn away from following them. These were the golden calves that were in Bethel and that were in Dan. [§]
rak chatatei yarav'am ben-nevat asher hech'tia et-yisrael lo-sar yehu min'acharehem eglei hazahav asher beit-el vaasher bedan.
This verse discusses the sins of Jeroboam son of Nebat, specifically how he caused Israel to sin. It states that Jehoahaz did not turn away from following these sins, which were the golden calves located in Bethel and Dan.
[2KI.10.30] And Yahveh said to Jehu, "Because you have done well in doing what is right in my eyes, according to all that was in your heart, you acted concerning the house of Ahab, the sons of the four groups will sit for you on the throne of Israel." [§]
va-yo-mer Yahveh el-Yehua ya-an a-sher-he-tee-vota la-a-sot ha-ya-shar be-ei-nai ke-kol a-sher bil-va-vi a-sita le-beit Ach-av be-nei revia-im yesh-vu le-cha al-kise Yis-ra-el.
This verse reports what Yahveh said to Jehu. Yahveh commends Jehu for doing what is right in Yahveh’s eyes, according to all that was in Jehu’s heart, concerning the house of Ahab. As a reward, the sons of the four groups will sit upon the throne of Israel.
[2KI.10.31] And Jehu did not keep to walk in the law of Yahveh, the Gods of Israel, with all his heart. He did not turn away from the sins of Jeroboam, who caused Israel to sin. [§]
veh-yeh-hoo-ah lo sha-mar le-le-chet be-to-rat Yahveh elohei Yisrael be-chol lev-a-vo lo sar me-al chat-tot Yarav-am asher he-chati-a et Yisrael.
This verse discusses Jehu's lack of adherence to the law of Yahveh, the God of Israel, and his continuation of the sins of Jeroboam, who led Israel into sin. 'Ve' means 'and'. 'Lo shamar' means 'did not keep'. 'Le-lechet' means 'to walk'. 'Be-torat' means 'in the law of'. 'Elohei' means 'the God of'. 'Be-chol lev-avo' means 'with all his heart'. 'Lo sar' means 'did not turn away'. 'Me-al chattot' means 'from the sins of'. 'Asher' means 'who'. 'Hechati-a' means 'caused to sin'. 'Et' is a grammatical marker.
[2KI.10.32] In those days, Yahveh began to diminish Israel, and Hazael struck them throughout all the border of Israel. [§]
bayamim hahem hechel Yahveh lekotzot beyisrael vayacheem chaza'el bechol gevul yisrael
This verse describes a time when Yahveh began to diminish Israel and Hazael defeated them throughout the entire territory of Israel. "bayamim hahem" means "in those days". "hechel" means "began". "kotzot" means "to diminish" or "cut short". "beyisrael" means "in Israel". "vayacheem" means "and he struck". "chaza'el" is a proper name, Hazael. "bechol gevul yisrael" means "throughout all the border of Israel".
[2KI.10.33] From the Jordan, east of the sun, all the land of the Gilead, the Gadites, and the Reubenites and the Manassites, from Aroer which is on the stream Arnon, and the Gilead and the Bashan. [§]
min-hayarden mizrach hashemesh et kol-eretz hagilead hagadi veharu'veni vehamanashi me'are'er asher al-nachal arnon vehagilead vehabashan
This verse describes a geographical region east of the Jordan River, specifically detailing the lands belonging to various tribes of Israel. 'Min' means 'from'. 'Hayarden' is 'the Jordan'. 'Mizrach' means 'east of'. 'Hashemesh' is 'the sun'. 'Et' is a particle indicating the direct object. 'Kol' means 'all'. 'Eretz' means 'land'. 'HaGilead' is 'the Gilead'. 'HaGadi' is 'the Gadites'. 'Ve' is 'and'. 'Haru'beni' is 'the Reubenites'. 'Hamanashi' is 'the Manassites'. 'Me'are'er' is 'from Aroer'. 'Asher' means 'which is'. 'Al' means 'on'. 'Nachal' means 'stream'. 'Arnon' is the name of the stream. 'Ve' is 'and'. 'HaGilead' is 'the Gilead' and 'Habashan' is 'the Bashan'.
[2KI.10.34] And the remaining accounts of Jehu, and all that he did, and all of his strength, are they not written on the book of the chronicles of the kings of Israel? [§]
ve-yeter divrei yehu v’chol asher asa v’chol gevuratho haloa hem ketuvim al sefer divrei hayamim lemalchei yisrael
This verse discusses the remaining accounts of Jehu's deeds and strength, noting that they are written in the book of the chronicles of the kings of Israel. ‘Yeter’ means remaining. ‘Divrei’ means words or accounts. ‘Yehu’ is a proper name. ‘Asher’ means that or what. ‘Gvurato’ means his strength. ‘Haloa’ is an interrogative particle indicating a rhetorical question, essentially meaning ‘are they not?’. ‘Ketuvim’ means written. ‘Sefer’ means book. ‘Divrei hayamim’ means chronicles or records. ‘Le’ means to or for. ‘Malchei’ means kings. ‘Yisrael’ is the name of a nation.
[2KI.10.35] And Jehu lay down with his ancestors, and they buried him in Samaria. And Jehoahaz, his son, reigned in his place. [§]
va-yish-kach yeh-hu im-a-vo-tav va-yik-bru o-toh be-shom-ron va-yim-loch ye-ho-ah-haz beno tach-tav.
This verse describes the death of Jehu and the ascension of his son, Jehoahaz, to the throne. "Vayishkach" means "and he lay down". "Im-avotav" means "with his fathers" (ancestors). "Vayikbru" means "and they buried". "Oto" means "him". "Beshomron" means "in Samaria". "Vayimloch" means "and he reigned". "Yehoahaz" is the name of the son. "Beno" means "his son". "Tachtav" means "in his place".
[2KI.10.36] And the days that Jehu reigned over Israel were twenty and eight years in Samaria. [§]
vehayamim asher malach yehu al yisrael esrim ushmonah shanah beshomron
This verse describes the length of Jehu's reign over Israel. 've' means 'and'. 'hayamim' means 'the days'. 'asher' means 'that/which'. 'malach' means 'reigned'. 'yehu' is the name Jehu. 'al' means 'over'. 'yisrael' is Israel. 'esrim' means 'twenty'. 'ushmonah' means 'and eight'. 'shanah' means 'years'. 'beshomron' means 'in Samaria'.
2KI.11
[2KI.11.1] And Athaliah, mother of Ahaziah, saw that her son had died, and she rose up and destroyed all the seed of the kingdom. [§]
va'atalyah em achazyahu v'ra'atah ki met benah vatakam vat'abed et kol zera hamamlacha
This verse describes Athaliah, the mother of Ahaziah, seeing that her son had died. She then rose up and destroyed all the seed of the kingdom, meaning she killed all potential heirs to the throne.
[2KI.11.2] And Yehoshava, daughter of King Yoram and sister of Ahaziah, took Yoash son of Ahaziah and stole him from among the sons of the king who were being put to death, and she also took his nurse with him into the bedroom. And they hid him from Atalyahu, and he was not killed. [§]
Va-ti-kah Yehoshava bat-ha-melech-Yoram akhot Akhaz-yahu et Yoash ben-Akhaz-yahu va-tignov oto mitoch benei ha-melech ha-mumatim oto ve-et me-ni-keto ba-cha-dar ha-mit-tot va-yas-ti-ru oto mip-nei Atalyahu ve-lo humat.
This verse describes Yehoshava, the daughter of King Yoram and sister of Ahaziah, rescuing Yoash, the son of Ahaziah, from his aunt Atalyahu, who was killing all the royal offspring. She hides him and his nurse in a bedroom.
[2KI.11.3] And it came to pass, she was with her in the house of Yahveh, hiding for six years, and Athaliah was reigning over the land. [§]
Va-yi-hi it-tah beit Yahveh mit-cha-beh shesh sha-nim va-at-al-yah mo-le-chet al-ha-aretz.
This verse describes a situation where someone is hidden in the house of Yahveh for six years while Athaliah rules over the land. The verb 'va-yi-hi' is a common introductory phrase meaning 'and it came to pass'. 'It-tah' means 'with her', referring to a female subject. 'Mit-cha-beh' means 'hiding'. 'Va-at-al-yah' is 'and Athaliah'. 'Mo-le-chet' means 'reigning' or 'ruling'. 'Al-ha-aretz' means 'over the land'.
[2KI.11.4] And in the seventh year, Jehoiada sent and took the commanders of the hundreds, the Kerethi and the Pelethites, and brought them to him to the house of Yahveh. And he made a covenant with them and caused them to swear an oath in the house of Yahveh, and he showed them the king’s son. [§]
uvashanah hasheviit shalach yevoada vayikach et sarei hameiot lekhari velaratzim vayave otam elav beit Yahveh vayikrot lahem brit vayashba otam bebeit Yahveh vayara otam et ben hamelech.
This verse describes Jehoiada’s actions in the seventh year. He sends for the commanders of the hundreds—the Kerethi and the Pelethites—brings them to the house of Yahveh, makes a covenant with them, causes them to swear an oath in the house of Yahveh, and shows them the king’s son.
[2KI.11.5] And he commanded them, saying, "This is the thing that you will do: the third of you who come on the Sabbath, and those who guard the watch of the house of the king." [§]
va-ye-tzav-em le-e-mor zeh ha-da-var a-sher ta-a-son ha-shlishit mi-chem ba-ei ha-shabbat ve-shom-rei mish-meret beit ha-melech.
This verse contains instructions given to a group of people. 'Vayeitzevem' indicates a command was given. 'Le'emor' means 'to say'. 'Zeh hadavar' means 'this the thing', or 'this is the thing'. 'Asher ta'ason' means 'that you will do'. 'Ha-shlishit mi-chem' translates to 'the third of you'. 'Ba'ei ha-shabbat' refers to 'those coming on the Sabbath'. 'Ve-shomrei mishmeret beit ha-melech' means 'and those guarding the watch of the house of the king'.
[2KI.11.6] And the third [division] at the gate of Sur, and the third [division] at the gate after the runners, and you shall maintain the watch of the house as a tax. [§]
ve-ha-shlishit be-sha’ar Sur ve-ha-shlishit ba-sha’ar achar ha-ratzim u-shmartem et-mishmeret ha-bayit massa.
This verse details guard duty assignments. 'Shlishit' refers to the third division or watch. 'Sha’ar Sur' likely refers to a gate named Sur. 'Achar ha-ratzim' means 'after the runners', which may refer to a specific location or a group of messengers. 'Mishmeret ha-bayit' is 'the watch of the house', or the guard duty. 'Massa' is a tax or tribute, and in this context likely refers to a regular payment given for performing the guard duty.
[2KI.11.7] And the two hands among you, all those departing from the Sabbath, and they will keep the watch over the house of Yahveh to the king. [§]
u-sh-teh-ee ha-ya-doht bah-chem kol yo-tseh-ee ha-shab-bat ve-sham-ru et mish-meh-ret beit-Yahveh el-ha-me-lech.
This verse describes individuals who depart from keeping the Sabbath and their responsibility to maintain the watch over the house of Yahveh, reporting to the king. 'Ushtei' means 'two'. 'Hayadot' means 'the hands' (figuratively, those who act). 'Bachem' means 'in you' or 'among you'. 'Kol' means 'all'. 'Yotzei' means 'those who go out' or 'departing ones'. 'Hashabbat' means 'the Sabbath'. 'Veshamru' means 'and they will keep'. 'Et' is a grammatical marker. 'Mishmeret' means 'the watch' or 'keeping'. 'Beit-Yahveh' means 'the house of Yahveh'. 'El-hamelech' means 'to the king'.
[2KI.11.8] And you shall surround the king on all sides, each man with his weapons in his hand, and whoever comes to the guards shall be put to death. And they shall be with the king at his going out and at his coming in. [§]
ve-hik-aftem al-ha-me-lech sa-viv ish ve-kelav be-ya-do ve-ha-ba el-ha-sid-erot yu-mat vi-hyu et-ha-me-lech be-tze-a-to u-ve-bo-o.
This verse describes the security detail surrounding the king. 'Ve-hik-aftem' means 'and you shall surround'. 'Al-ha-me-lech' means 'around the king'. 'Sa-viv' reinforces 'around'. 'Ish' means 'man'. 'Ve-kelav' means 'and his weapons'. 'Be-ya-do' means 'in his hand'. 'Ve-ha-ba' means 'and the one who comes'. 'El-ha-sid-erot' means 'to the guards'. 'Yu-mat' means 'shall be put to death'. 'Vi-hyu' means 'and they shall be'. 'Et-ha-me-lech' means 'with the king'. 'Be-tze-a-to' means 'at his going out'. 'U-ve-bo-o' means 'and at his coming in'.
[2KI.11.9] And the captains of the hundreds did everything as Jehoiada the priest had commanded. They each took their men who came on the Sabbath, along with those who went out on the Sabbath, and they came to Jehoiada the priest. [§]
va-ya-a-soo sa-rei ha-me-ot ke-kol a-sher tzi-va ye-ho-yad-a ha-ko-hen va-yiq-chu eesh et anashav ba-ei ha-shab-bat im yot-zei ha-shab-bat va-ya-vo-u el ye-ho-yad-a ha-ko-hen
This verse describes the captains of the hundreds doing as they were commanded by Jehoiada the priest. They took men and came to Jehoiada.
[2KI.11.10] And the priest gave the spears and the leadership positions to the captains of the hundreds, which were for King David, while in the house of Yahveh. [§]
va-yit-ten ha-ko-hen le-sa-rei ha-mei-ot et-ha-ha-nit ve-et-ha-she-la-tim a-sher la-me-lech Da-vid a-sher be-beit Ye-ho-vah.
This verse describes the priest giving spears and leadership positions to the captains of the hundreds, who were for King David, while in the house of Yahveh. ‘Va-yit-ten’ means ‘and he gave’. ‘Ha-ko-hen’ means ‘the priest’. ‘Le-sa-rei’ means ‘to the captains’. ‘Ha-mei-ot’ means ‘of the hundreds’. ‘Et-ha-ha-nit’ means ‘the spears’. ‘Ve-et-ha-she-la-tim’ means ‘and the leadership positions’. ‘A-sher’ means ‘which/that’ and is used to create relative clauses. ‘La-me-lech’ means ‘to the king’. ‘Da-vid’ is the name David. ‘Be-beit’ means ‘in the house of’. ‘Ye-ho-vah’ is the name Yahveh.
[2KI.11.11] And the runners stood, each with his tools in his hand, from the shoulder of the right house to the shoulder of the left house, relating to the altar and the house, surrounding the king. [§]
vayya'amdu haratzim ish v'kelav beyado miketef habayit hayemin'it ad-ketef habayit has'malit lamizbeach v'labayit al-hammelech saviv.
This verse describes the runners standing with their tools in their hands, positioned from the right side of the house to the left side of the house, relating to the altar and the house, surrounding the king. 'Haratzim' refers to the runners. 'Ketef' means shoulder. 'Bayit' means house. 'Mizbeach' means altar. 'Saviv' means surrounding.
[2KI.11.12] And he brought out the son of the king, and he gave upon him the crown and the testimony, and they made him king and anointed him. And they struck hands and said, "May the king live!" [§]
vayotzi et ben hammelech vayiten alav et hanezer veet haedut vayamlikhhu oto vayimshakhuhu vayakku kaf vayomru yechi hammelech.
This verse describes the coronation of a king. 'Vayotzi' means 'and he brought out'. 'Ben hammelech' means 'son of the king'. 'Vayiten' means 'and he gave'. 'Hanezer' means 'the crown'. 'Haedut' means 'the testimony'. 'Vayamlikhhu' means 'and they made him king'. 'Vayimshakhuhu' means 'and they anointed him'. 'Vayakku kaf' means 'and they struck hands'. 'Vayomru' means 'and they said'. 'Yechi hammelech' means 'may the king live'.
[2KI.11.13] And Athaliah heard the noise of the people, and she came to the people at the house of Yahveh. [§]
va-tishma atalya et-qol ha-ratzin ha-am va-tabo el-ha-am beit yahveh.
This verse describes Athaliah hearing the noise of the people and going to them at the house of Yahveh. 'Va-tishma' means 'and Athaliah heard'. 'Et-qol' means 'the noise of'. 'Ha-ratzin' means 'the people'. 'Va-tabo' means 'and she came'. 'El-ha-am' means 'to the people'. 'Beit yahveh' means 'the house of Yahveh'.
[2KI.11.14] And she saw, and behold, the king stood upon the pillar, as was his right to judge, and the officials and the trumpeters were toward the king, and all the people of the land rejoiced and blew the trumpets. And Athaliah tore her garments and cried out, “Conspiracy! Conspiracy!” [§]
va-te-re ve-hi-neh ha-me-lech o-med al-ha-am-ood ka-mish-pat ve-ha-sar-im ve-ha-chatzotzrot el-ha-me-lech ve-chol-am ha-aretz same-ach ve-tok-eh ba-chatzotzrot va-tik-re atalya et-bgadeha va-tik-ra kesher kesher.
This verse describes the scene of a king standing on a pillar, judging, with officials and trumpeters present. The people are rejoicing and blowing trumpeters. Athaliah tears her clothes and cries out ‘conspiracy, conspiracy!’
[2KI.11.15] And Jehoiada the priest commanded the captains of the hundreds, the commanders of the force, and said to them, "Bring her out from among [the people]. And whoever follows her, let him be killed with the sword, for the priest said, ‘Do not defile the temple of Yahveh.’ [§]
Va-ye-tsav Ye-ho-yad-a ha-ko-hen et sa-rei ha-mei-ot pe-ku-dei ha-khay-il va-yo-mer a-lei-hem hot-zi-u o-tah el mi-beit la-sde-rot ve-ha-ba a-kharei-ha ha-met be-kharev ki amar ha-ko-hen al-tu-mat beit Yahveh.
This verse describes Jehoiada the priest commanding the captains of the hundreds and the forces to remove Athaliah from the temple grounds and kill anyone who follows her. He gives this command to prevent the defilement of Yahveh’s temple.
[2KI.11.16] And they laid hands upon her, and she entered the way of the access of the horses, the king's house, and she died there. [§]
vayyasimu lahh yadayim vatavo derech mevo ha'susim beit hammelech vatumat sham.
This verse describes a woman being laid hands upon, then entering the way of the horse access to the king's house, and dying there. 'Vayyasimu' means 'they laid.' 'Lahh' means 'upon her.' 'Yadayim' means 'hands.' 'Vatavo' means 'she entered.' 'Derech' means 'way.' 'Mevo' means 'access/entrance.' 'Ha'susim' means 'of the horses.' 'Beit hammelech' means 'the king's house.' 'Vatumat sham' means 'she died there'.
[2KI.11.17] And Yoada made the covenant between Yahveh and between the king and between the people to be a people belonging to Yahveh, and between the king and between the people. [§]
va-yikrot y’hoyada’ et-ha-brit bein y’hoveh u-bein ha-melech u-bein ha-am li-hyot le-am la-y’hoveh u-bein ha-melech u-bein ha-am.
This verse describes Yoada making a covenant (brit) between Yahveh, the king, and the people. The covenant is for the people to be a people belonging to Yahveh, and also between the king and the people.
[2KI.11.18] And all the people of the land came to the house of Baal and tore it down, breaking his altars thoroughly and shattering his images. They killed the gift of the priest of Baal before the altars. And the priest set orders upon the house of Yahveh. [§]
va-ya-vo-u kol-am ha-aretz beit-ha-ba'al va-yit-tzuhu et-miz-be-cho-tav ve-et-tze-la-mav shib-bru heitev ve-et mat-tan ko-hen ha-ba'al har-gu lif-nei ha-miz-be-chot va-ya-sem ha-ko-hen pe-kud-dot al-beit Yahveh.
This verse describes the dismantling of the Baal worship site and the killing of the Baal priests under the direction of a priest of Yahveh. 'Va-ya-vo-u' means 'and came'. 'Kol-am ha-aretz' means 'all the people of the land'. 'Beit-ha-ba'al' is 'the house of Baal'. 'Va-yit-tzuhu' means 'and tore down'. 'Miz-be-cho-tav' means 'his altars'. 'Tze-la-mav' means 'his images'. 'Shib-bru heitev' means 'they broke thoroughly'. 'Mat-tan ko-hen ha-ba'al' means 'the gift of the priest of Baal'. 'Har-gu' means 'they killed'. 'Lif-nei ha-miz-be-chot' means 'before the altars'. 'Va-ya-sem ha-ko-hen' means 'and the priest set'. 'Pe-kud-dot' means 'orders' or 'commandments'. 'Al-beit Yahveh' means 'upon the house of Yahveh'.
[2KI.11.19] And he took the chiefs of the hundreds and the guards and the runners and all the people of the land, and they brought the king down from the house of Yahveh, and they came through the gate of the runners to the house of the king, and he sat on the throne of the kings. [§]
Va-yik-akh et-sa-rei ha-mei-ot ve-et ha-ka-ri ve-et ha-ra-tzim ve-et kol-am ha-aretz va-yo-ridu et-ha-me-lech mi-beit Yahveh va-ya-vo-u de-rech sha-ar ha-ra-tzim beit ha-me-lech va-ye-shev al-kis-ei ha-me-la-khim.
This verse describes the removal of the king from the house of Yahveh and his subsequent placement on the throne. 'Va-yik-akh' means 'and he took'. 'Et-sa-rei ha-mei-ot' means 'the chiefs of the hundreds'. 'Ve-et ha-ka-ri' means 'and the guards'. 'Ve-et ha-ra-tzim' means 'and the runners'. 'Ve-et kol-am ha-aretz' means 'and all the people of the land'. 'Va-yo-ridu' means 'and they brought down'. 'Mi-beit Yahveh' means 'from the house of Yahveh'. 'Va-ya-vo-u' means 'and they came'. 'De-rech sha-ar ha-ra-tzim' means 'through the gate of the runners'. 'Beit ha-me-lech' means 'the house of the king'. 'Va-ye-shev' means 'and he sat'. 'Al-kis-ei ha-me-la-khim' means 'on the throne of the kings'.
[2KI.11.20] And all the people of the land rejoiced, and the city was quiet, and they killed Athaliah with a sword in the house of the king. [§]
va-yis-mach kol-am-ha-aretz ve-ha-ir sha-ka-ta ve-et-a-tal-ya-hu he-mi-tu ba-che-rev beit mel-ech.
This verse describes the reaction to the death of Athaliah. 'Va-yis-mach' means 'and rejoiced'. 'Kol-am-ha-aretz' means 'all the people of the land'. 'Ve-ha-ir sha-ka-ta' means 'and the city was quiet'. 'Ve-et-a-tal-ya-hu he-mi-tu' means 'and they killed Athaliah'. 'Ba-che-rev' means 'with a sword'. 'Beit mel-ech' means 'house of the king'.
2KI.12
[2KI.12.1] Seven years old was Yehoash when he became king. [§]
ben-sheva shanim yehoash bemalcho
This verse states the age of Yehoash when he began to reign. 'Ben' means 'son', 'sheva' means 'seven', 'shanim' means 'years', 'Yehoash' is a proper noun, a name, and 'bemalcho' means 'in his kingship' or 'when he became king'.
[2KI.12.2] In the seventh year of Jehu, Jehoash became king, and he reigned for forty years in Jerusalem. The name of his mother was Zibiah, from Beersheba. [§]
bishnat shva lyehu ma-lach yehoash ve-arba'im shanah ma-lach biyrushalayim veshem immo tzivyah mibe'er shava.
This verse describes the year of King Jehu's reign when Jehoash became king. It states Jehoash reigned for forty years in Jerusalem and gives the name of his mother as Zibiah, from Beersheba.
[2KI.12.3] And Yoash did what was upright in the eyes of Yahveh all his days, that Jehoiada the priest instructed him. [§]
Va-ya-as Yo-hash ha-ya-shar be-ei-nei Yahveh kol-ya-mai-v a-sher ho-ra-hu Ye-ho-ya-da ha-ko-hen.
This verse describes the righteous actions of King Yoash throughout his life, guided by the priest Jehoiada. "Va-ya-as" means "and he did". "Yoash" is a proper name, a king. "Ha-yashar" means "the upright". "Be-ei-nei" means "in the eyes of". "Yahveh" is the proper name of God. "Kol-yamai-v" means "all his days". "Asher" means "that". "Hora-hu" means "instructed him". "Yehoiada" is a proper name, a priest. "Ha-kohen" means "the priest".
[2KI.12.4] Only the high places did not depart, still the people were sacrificing and making offerings on the high places. [§]
rak habamot lo-saru od ha'am mezabchim u'mekatt'rim babamot.
This verse discusses the persistence of high places and idolatrous worship despite efforts to remove it. "rak" means 'only'. "habamot" refers to 'the high places'. "lo-saru" means 'did not depart'. "od" means 'still' or 'yet'. "ha'am" means 'the people'. "mezabchim" means 'sacrificing'. "u'mekatt'rim" means 'and making offerings'. "babamot" again refers to 'the high places'.
[2KI.12.5] And Joash said to the priests, "All the holy silver that is brought to the house of Yahveh, silver of passage from each person, silver of lives, its value, all the silver that rises in the heart of a person to bring to the house of Yahveh..." [§]
Va-yo-mer Ye-ho-ash el-ha-ko-ha-nim kol kesef ha-ko-da-shim asher yu-va Beit-Yahveh kesef o-ver ish kesef naf-shot er-kho kol kesef asher ya-a-leh al lev-ish le-ha-vi Beit-Yahveh.
This verse describes Joash instructing the priests regarding the collection of funds brought to the Temple of Yahveh. It specifies that all silver brought in – whether as a regular tax ('kesef o-ver' - silver of passage/travel) or as a voluntary offering ('kesef naf-shot' - silver of souls/offerings) – should be collected. It states that any silver a person willingly decides to bring to the Temple should be accepted.
[2KI.12.6] The priests shall take for themselves from their acquaintances, and they shall maintain the house’s inspection for all that is found there in inspection. [§]
yikchu lahem hakkohanim ish me'et macharo v'hem yechazku et-bedek habayit l'chol asher yimmatze sham badeq.
This verse describes priests taking a portion from their acquaintances to maintain the house's inspection. 'Yikchu' means 'they shall take'. 'Lahem' means 'for them'. 'Hakkohanim' means 'the priests'. 'Ish' means 'a man/someone'. 'Me'et' means 'from'. 'Macharo' means 'their acquaintance'. 'V'hem' means 'and they'. 'Yechazku' means 'they shall strengthen/maintain'. 'Et-bedek habayit' means 'the house's inspection'. 'L'chol asher yimmatze sham' means 'for all that is found there'. 'Badeq' is another word for 'inspection'.
[2KI.12.7] And it came to pass in the twenty-third year of King Yahveh, the priests did not strengthen the break of the house. [§]
Va-yhi bi-shnat esrim ve-shalosh shanah la-melech Yehoash, lo-chizzku ha-kohanim et-bedek ha-bayit.
This verse describes a situation in the twenty-third year of the reign of King Yehoash where the priests did not repair the temple.
[2KI.12.8] And the king Jehoash called for the priest Jehoiada and for the priests, and he said to them, "Why are you not strengthening the Temple? And now, do not take money from those who offer sacrifices, for you shall give it all for the Temple repairs." [§]
Va-yik-ra ha-me-lech Ye-ho-ash le-ye-ho-ya-da ha-ko-hen ve-la-ko-ha-nim va-yo-mer a-lei-hem ma-du-a ei-n-chem me-khaz-kim et be-dek ha-bayit ve-a-ta a-al-ti-k-chu-ke-sef mei-et ma-kha-rei-chem ki-le-vedek ha-bayit ti-te-nu-hu.
This verse describes King Jehoash calling for the priest Jehoiada and the other priests, and questioning why they are not reinforcing the Temple. He then instructs them not to accept funds from those who bring offerings, but to dedicate all collected money directly to the Temple repairs.
[2KI.12.9] And the priests refused to take money from the people, and they refused to strengthen the house’s foundation. [§]
Va'y'otu ha'kohanim l'bilti kachat kesef me'et ha'am ul'bilti chazek et bedek ha'bayit.
This verse describes the priests refusing to take money from the people and not strengthening the house’s foundation. 'Va'y'otu' indicates a past action taken by the priests. 'Ha'kohanim' refers to ‘the priests’. 'L'bilti' means ‘not to’. 'Kachat' means ‘to take’. 'Kesef' means ‘silver’ or ‘money’. 'Me'et' means ‘from’. 'Ha'am' means ‘the people’. 'Ul'bilti' again indicates ‘not to’. 'Chazek' means ‘to strengthen’. 'Et' is a grammatical marker indicating the direct object. 'Bedek' means ‘foundation’ or ‘structure’. 'Ha'bayit' means ‘the house’.
[2KI.12.10] And Jehoiada the priest took one chest and cut a hole in its door, and he put it beside the altar on the right as a man enters Yahveh’s house, and the priests, the keepers of the threshold, deposited all the money brought into Yahveh’s house there. [§]
Va-yik-kah ye-ho-yah-dah-ah ha-ko-hen a-ron ech-ad va-yik-kov chor be-del-toh va-yit-ten oto eitzel ha-miz-bay-ach be-ya-min be-vo-is-ish beit Yahveh ve-na-tenu-sham-mah ha-ko-hen-im shom-rei ha-saf ech-kol-ha-ke-sef ha-mu-vah beit Yahveh.
This verse describes Jehoiada the priest taking a chest and cutting a hole in its side. He placed this chest beside the altar, on the right side as one enters Yahveh’s house. The priests who guarded the threshold would deposit all the money brought into Yahveh’s house within this chest.
[2KI.12.11] And it happened, when they saw that there was much silver in the chest, that the king’s scribe and the chief priest came up, and they sealed and counted the silver that was found in the house of Yahveh. [§]
Va-yhi ki-re'utam ki-rav ha-kesef ba-aron va-ya'al sofer ha-melech ve-ha-kohen ha-gadol va-yatzuru va-yimnu et-ha-kesef ha-nimtza beit-Yahveh.
This verse describes what happened when they saw that there was a great amount of silver in the chest. The king’s scribe and the chief priest came up and counted the silver found in the house of Yahveh.
[2KI.12.12] And they gave the refined silver into the hand of those who did the work, those who were appointed over the house of Yahveh. And they brought it out to the woodworkers and the stone masons who were making the house of Yahveh. [§]
ve-nat-nu et-ha-ke-sef ha-me-tu-kan al-yd o-sei ha-me-la-kha ha-uf-ka-dim beit Yahveh va-yo-tzi-u-hu le-cha-ra-shei ha-etz ve-la-bo-nim ha-o-sim beit Yahveh.
This verse describes the giving of silver for the construction of the house of Yahveh. The silver was given to the artisans and craftsmen who were in charge of the work. They used the silver to pay the carpenters and stone masons who were building the house of Yahveh.
[2KI.12.13] And to those who gathered materials, and to the stone cutters, and to those who bought wood, and to the quarry stones, to strengthen the facade of the house of Yahveh, and to everyone who went out to work on the building to strengthen it. [§]
v’la-god’rim u-l’chotz’vei ha-even u-li-k’notei etzim v’av’nei mach’tsev l’chazek et-bedek beit-Yahveh u-l’chol asher-yetze al-ha-bayit l’chazkah.
This verse details those who were tasked with maintaining and strengthening the temple. 'Godrim' refers to those who gathered materials. 'Chotz’vei ha-even' are the stone cutters. 'K’notei etzim' refers to those who bought wood. 'Av’nei mach’tsev' are quarry stones. 'Bedek' refers to the outer structure or facade. 'Beit-Yahveh' is the house of Yahveh. 'Asher-yetze' refers to anyone who went out to work on the building. 'L’chazkah' means to strengthen it.
[2KI.12.14] But no silver trumpets are to be made for the house of Yahveh. Golden and silver instruments brought to the house of Yahveh are not to be created. [§]
akh lo ye'aseh beit Yahveh sipot kesef mezammerot mizrakot chatzotzrot kol-kli zahav u-kli-kesef min-ha-kesef ha-muva beit-Yahveh.
This verse discusses what should *not* be made for the house of Yahveh. Specifically, it states silver trumpets, golden and silver instruments brought to the house of Yahveh should not be created.
[2KI.12.15] For to those who do the work, it will be given to them, and they will strengthen in the house of Yahveh. [§]
ki-le-o-seh-ee ha-mel-a-chah yit-nu-hoo ve-chiz-ku-boo et-beit Yahveh
This verse discusses those who perform the work and how they will receive payment and strengthen the house of Yahveh. 'ki' means 'for' or 'because'. 'le-o-seh-ee' means 'to those who do'. 'ha-mel-a-chah' means 'the work'. 'yit-nu-hoo' means 'they will give to him/it'. 've-chiz-ku-boo' means 'and they will strengthen in it'. 'et-beit Yahveh' means 'the house of Yahveh'.
[2KI.12.16] And they should not consider the people who give the silver into their hands to give to those who do the work, because they are doing it faithfully. [§]
ve-lo ye-khash-vu et-ha-a-nash-im a-sher yit-nu et-ha-kesef al-yad-am la-tet le-o-sei ha-mel-akh-ah ki be-em-u-nah hem o-sim.
This verse discusses those who give silver for the work of the tabernacle. It states that the people should not consider those who handle the silver accountable, because they are doing the work faithfully. 've-lo' means 'and not'. 'ye-khash-vu' means 'they will consider'. 'et' is a particle marking the direct object. 'ha-a-nash-im' means 'the people'. 'a-sher' means 'who'. 'yit-nu' means 'they give'. 'ha-kesef' means 'the silver'. 'al-yad-am' means 'by their hand'. 'la-tet' means 'to give'. 'le-o-sei ha-mel-akh-ah' means 'to those who do the work'. 'ki' means 'because'. 'be-em-u-nah' means 'in faithfulness'. 'hem' means 'they'. 'o-sim' means 'are doing'.
[2KI.12.17] Silver of guilt offerings and silver of sin offerings shall not be brought into the house of Yahveh; they will be for the priests. [§]
kesef asham vekesef chattaot lo yuba beit Yahveh lachohanim yihyu.
kesef means silver. asham means guilt offering. ve means and. chattaot means sin offerings. lo means not. yuba means it will be brought. beit means house. Yahveh is the proper name of God. lachohanim means to the priests. yihyu means they will be.
[2KI.12.18] Then Hazael, king of Aram, will go up and fight against Gath, and he will capture it. And Hazael set his face to go up to Jerusalem. [§]
az ya'aleh hazael melekh aram vayilacheim al-gat vayilkedah vayaseim hazael panav la'alot al-yerushalayim
This verse describes Hazael, the king of Aram, warring against Gath and capturing it. Following this victory, he sets his face (intends) to march upon Jerusalem.
[2KI.12.19] And Jehoash, king of Judah, took all the holy things that Jehoshaphat and Jehoram and Ahaziah, kings of Judah and his ancestors, had dedicated, and their holy things, and all the gold that was found in the treasuries of the house of Yahveh and the house of the king, and he sent it to Hazael, king of Aram, and he went up from Jerusalem. [§]
Va-yik-khah Ye-ho-ash me-lekh-Ye-hu-dah et kol-ha-ko-da-shim asher-hik-dish-u Ye-ho-sha-fat vi-yo-ram vi-a-khaz-ya-hu av-o-tav mal-khei Ye-hu-dah ve-et ko-da-shav ve-et kol-ha-zah-hav ha-nim-tsa be-otz-rot beit-Yahveh u-beit ha-me-lekh va-yish-lakh la-khaz-ael me-lekh A-ram va-ya-al me-al Ye-ru-sha-la-yim.
This verse describes King Jehoash of Judah taking all the dedicated things that his predecessors, Jehoshaphat, Jehoram, and Ahaziah, kings of Judah, had dedicated, along with their dedicated things, all the gold found in the treasuries of the house of Yahveh and the house of the king, and sending it to Hazael, king of Aram. The verb forms indicate completed actions in the past.
[2KI.12.20] And the remainder of the words of Yoash, and all that he did, are they not written upon the book of the chronicles of the kings of Judah? [§]
v'yeter divrei yo'ash v'chal asher asa halo heim ketuvim al sefer divrei hayamim l'malchei yehudah.
This verse discusses the remaining accounts of King Yoash and all that he did. It states that these accounts are written in the book of the chronicles of the kings of Judah.
[2KI.12.21] And his servants rose up and bound a conspiracy, and they struck Yoash in the house of Mil-lo, the one descending to Silla. [§]
Va-ya-koo-moo av-a-daviv va-yik-sh’roo-kash-er va-ya-koo et yo-ash beit mil-lo ha-yo-red si-la.
This verse describes a conspiracy and assassination. 'Va-ya-koo' means 'and they rose/stood up'. 'Avadaviv' means 'his servants'. 'Va-yik-sh’roo-kash-er' means 'and they bound a conspiracy'. 'Va-ya-koo et yo-ash' means 'and they struck Yoash'. 'Beit mil-lo' means 'in the house of Mil-lo'. 'Ha-yo-red si-la' means 'the one descending to Silla'.
[2KI.12.22] And Yoazavad son of Shimeat, and Yoazavad son of Shomer, his servants struck him and he died, and they buried him with his fathers in the city of David, and Amaziah his son reigned in his place. [§]
ve-yozavad ben-shimeat vi-yozavad ben-shomer avadav hikkuhu vayamot vayikberu oto im-avotav be-ir david vayimloch amatziah beno tachatav.
This verse describes the death of Yoazavad and the ascension of his son, Amaziah, to the throne. 'Yoazavad son of Shimeat' and 'Yoazavad son of Shomer' are likely the same person, with differing lineage details potentially indicating different mothers or clans. 'Avadav hikkuhu' means 'his servants struck him'. 'Im-avotav' means 'with his fathers' or 'among his ancestors'. 'Tachatav' means 'in his place'.
2KI.13
[2KI.13.1] In the twenty-third year, during the reign of Joash son of Ahaziah, king of Judah, Jehoahaz son of Jehu reigned over Israel in Samaria for seventeen years. [§]
bishnat esrim veshalosh shanah leyosha ben achazyahu melech yehudah, malach yehoachaz ben yehu al yisrael beshomron sheva esre shanah.
This verse describes the year and reign of Jehoahaz, son of Jehu, over Israel and the concurrent reign of Joash, son of Ahaziah, over Judah. It specifies the length of Jehoahaz’s reign (seventeen years) and his location (Samaria).
[2KI.13.2] And he did evil in the eyes of Yahveh, and he went after the sin of Jeroboam son of Nebat, who caused Israel to sin; he did not depart from it. [§]
Va'ya'as hara b'einei Yahveh va'yelech achar chatat Yarav'am ben-Nevat asher hechita et-Yisrael lo sar minena
This verse describes someone doing evil in the eyes of Yahveh and following the sin of Jeroboam son of Nebat, who caused Israel to sin and did not depart from it.
[2KI.13.3] And the anger of Yahveh burned against Israel, and He gave them into the hand of Hazael, king of Aram, and into the hand of Ben-Hadad, son of Hazael, for all of their days. [§]
va-yichar-af Yahveh be-Yisrael va-yitenem be-yad chaza'el melech-aram u-be-yad ben-hadad ben-chaza'el kol-ha-yamim.
This verse describes Yahveh’s anger toward Israel and the resulting consequence of their being handed over to Hazael, king of Aram, and Ben-Hadad, son of Hazael, for all of their days. 'Yichar' means 'to burn with anger'. 'Yitenem' means 'to give them'. 'Be-yad' means 'into the hand of', which is an idiom for being under the power of. 'Kol-ha-yamim' means 'all the days'.
[2KI.13.4] And Jehoahaz sought favor with Yahveh, and Yahveh heard him, because Yahveh saw the distress of Israel, because the king of Aram distressed them. [§]
va-yachal y’ho’achaz et-p’nei Yahveh va-yishma’ elav Yahveh ki ra’ah et-lachatz yisra’el ki lachatz otam melech a’ram.
This verse describes the actions of Jehoahaz and Yahveh’s response. Jehoahaz sought favor with Yahveh, and Yahveh heard him because Yahveh saw the distress of Israel, which was caused by the king of Aram. 'Et-p'nei' is an idiom meaning 'sought favor with'. 'Lachatz' means pressure or distress. 'Otam' is 'them'.
[2KI.13.5] And Yahveh gave Israel a deliverer, and they went out from under the hand of Aram, and the children of Israel dwelt in their tents as before. [§]
vayiten Yahveh leyisrael moshiach vayetzu mitachat yad-aram vayeshvu benei-yisrael be’ahalehem kitmol shilshom.
This verse describes Yahveh giving Israel a deliverer, allowing them to escape the hand of Aram, and then dwell in their tents as they had done previously. 'Vayiten' means 'and gave'. 'Leyisrael' means 'to Israel'. 'Moshiach' means 'deliverer'. 'Vayetzu' means 'and they went out'. 'Mitachat' means 'from under'. 'Yad-aram' means 'the hand of Aram'. 'Vayeshvu' means 'and they dwelt'. 'Benei-yisrael' means 'the children of Israel'. 'Be’ahalehem' means 'in their tents'. 'Kitmol shilshom' is an idiom meaning 'as before', 'as in days of old', or 'as yesterday'.
[2KI.13.6] But they did not turn away from the sins of the house of Jeroboam, with which I made Israel sin, in which they walked. And also, the Asherah remained standing in Samaria. [§]
Ach lo-saru mechatoot beet-yarav'am asher-hechati et-yisrael bah halach vegam haasherah amdah beshomron.
This verse describes the continued sins of the house of Jeroboam that led Israel astray. It specifies that the Asherah, a pagan idol, remained standing in Samaria.
- "Ach" means 'but'
- "Lo-saru" means 'they did not turn away'
- "Mechatoot" means 'from sins'
- "Beet-yarav'am" means 'the house of Jeroboam'
- "Asher-hechati" means 'that I made Israel sin'
- "Et-yisrael" means 'Israel'
- "Bah" means 'with it/in it'
- "Halach" means 'they walked/went'
- "Vegam" means 'and also'
- "Haasherah" means 'the Asherah'
- "Amdah" means 'stood/remained'
- "Beshomron" means 'in Samaria'
[2KI.13.7] For he did not leave for Jehoahaz people, but only fifty horsemen and ten chariots and ten thousand foot soldiers, for the king of Aram destroyed them and made them like dust that is trodden. [§]
kee lo hisheer liyhoachaz am kee im chamishim parashim va'asara rechev va'asaret alfim ragli kee ibdam melech aram vayisimem ke'afar ladush.
This verse describes the reduction of King Jehoahaz's army by the king of Aram. 'Hisheer' means 'he left,' or 'he remained.' 'Liyhoachaz' is 'for Jehoahaz.' 'Am' means 'people' or 'nation.' 'Im' means 'only' or 'but.' 'Parashim' means 'horsemen.' 'Rechev' means 'chariots.' 'Ragli' means 'foot soldiers.' 'Ibdam' means 'he destroyed them.' 'Melech aram' is 'the king of Aram.' 'Vayisimem' means 'and he made them.' 'Ke'afar ladush' means 'like dust that is trodden.'
[2KI.13.8] And the remainder of the words of Jehoahaz, and all that he did, and his power, are they not written on the book of the words of the chronicles of the kings of Israel? [§]
ve-ye-ter div-rei ye-ho-ach-az ve-chol-a-she-rim a-sah u-gev-u-rat-o ha-lo hem ke-tu-vim al-se-fer div-rei ha-ya-mim le-mal-chei yis-ra-el
This verse discusses the additional accounts of Jehoahaz's deeds and power, and states that they are written in the book of the chronicles of the kings of Israel. Let's break down the names: 'Yehoachaz' is a name, we'll leave it as is. 'Yisrael' is Israel. 'Divrei' means 'words of' or 'accounts of'. 'Ha' is 'the'. 'Malchei' means 'kings of'.
[2KI.13.9] And Jehoahaz lay down with his fathers, and they buried him in Samaria. And Joash, his son, reigned in his place. [§]
Va-yish-kab Ye-ho-ach-az im-a-vo-tav va-yik-beruhu b'shom-ron va-yim-loch Yo-ash beno tach-at-av.
This verse describes the death of Jehoahaz and the ascension of his son, Joash, to the throne. 'Va-yish-kab' means 'and he lay down' (i.e., died). 'Ye-ho-ach-az' is a proper name. 'Im-a-vo-tav' means 'with his fathers' (ancestors). 'Va-yik-beruhu' means 'and they buried him'. 'B'shom-ron' means 'in Samaria'. 'Va-yim-loch' means 'and he reigned'. 'Yo-ash' is a proper name. 'Beno' means 'his son'. 'Tach-at-av' means 'under him' (i.e., in his place).
[2KI.13.10] In the year thirty-seven to Jehoash, king of Judah, Jehoash son of Jehoahaz reigned over Israel in Samaria for sixteen years. [§]
bishnat shloshim vasheva shanah leyoash melech yehudah, malach yehoash ben-yehoachaz al-yisrael beshomron shesh esreh shanah.
This verse describes the year and reign of Jehoash, king of Judah, and the concurrent reign of Jehoash son of Jehoahaz over Israel in Samaria. 'bishnat' means 'in the year of', 'shloshim vasheva' is 'thirty and seven', meaning thirty-seven, 'shanah' means 'year', 'le' means 'to/for', 'melech' means 'king', 'malach' means 'reigned', 'ben' means 'son of', 'al' means 'over', 'beshomron' means 'in Samaria', and 'shesh esreh shanah' means 'sixteen years'.
[2KI.13.11] And he did evil in the eyes of Yahveh; he did not turn away from all the sins of Yarav-am son of Nevat, who caused Israel to sin, in them he walked. [§]
Va-ya-ah-seh ha-rah beh-eh-nee Yeh-vah-veh lo sar mikol khatot Yarav-am ben Nevat asher hekh-tee ah et Yis-ra-el bah halakh.
This verse describes the evil actions of a king and his continued sin, specifically following the sins of a previous king. 'Va-ya-ah-seh' means 'and he did'. 'Ha-rah' means 'the evil'. 'Beh-eh-nee' means 'in the eyes of'. 'Yeh-vah-veh' is the proper name of God. 'Lo sar' means 'did not turn away'. 'Mikol khatot' means 'from all the sins'. 'Yarav-am ben Nevat' is a proper name, meaning 'Yarav-am son of Nevat'. 'Asher hekh-tee ah et Yis-ra-el bah halakh' means 'who caused Israel to sin, he walked in it'.
[2KI.13.12] And the rest of the words of Yoash, and all that he did, and his valor, which he fought with Amaziah, king of Judah, are they not written on the book of the words of the days for the kings of Israel? [§]
ve-ye-ter div-rei yo-ash ve-chal-a-sher a-sa ve-gvu-ra-to a-sher nil-cha-m im a-mat-zya-hu me-lech-ye-hu-da ha-lo-hem ketuvim al-se-fer div-rei ha-ya-mim le-mal-chei yis-ra-el.
This verse discusses the remaining deeds of Yoash, everything he did, his valor, and his battle with Amaziah, king of Judah. It states that these things are written in the book of the chronicles of the kings of Israel.
[2KI.13.13] And Yoash lay down with his ancestors, and Yarav'am sat upon his throne. And Yoash was buried in Samaria with the kings of Israel. [§]
va-yish-khav yo-ash im-a-vo-tav ve-ya-rav-am ya-shav al-kis-ao va-yi-ka-ver yo-ash be-shom-ron im mal-kei yis-ra-el.
This verse describes the death of Yoash and the succession of Yarav'am. 'Yoash' is a personal name. 'Avo-tav' refers to his ancestors or fathers. 'Yarav'am' is a personal name. 'Kis-ao' means his throne. 'Shom-ron' is the city of Samaria. 'Mal-kei' means kings, and 'yis-ra-el' refers to Israel.
[2KI.13.14] And Elisha was sick with his sickness, in which he would die, and Joash, king of Israel, went down to him and wept upon his face, and said, "My father, my father, the chariots of Israel and its horsemen!" [§]
ve-elisha chala et-chalyo asher yamut bo vayered elav yoash melech-yisrael vayebke al-panav vayo'mar avi avi rechev yisrael ufarasav
This verse describes the illness and impending death of Elisha, and King Joash of Israel's lament over him. 'Elisha' is a name meaning 'My God is salvation'. 'Chala' means 'to be sick'. 'Chalyo' refers to 'his sickness'. 'Asher yamut bo' means 'in which he will die'. 'Vayered elav' means 'and he went down to him'. 'Melech-yisrael' is 'king of Israel'. 'Vayebke al-panav' means 'and he wept upon his face'. 'Vayo'mar' means 'and he said'. 'Rechev Yisrael' refers to 'the chariots of Israel', a metaphorical title for the army. 'Ufarasav' means 'and its horsemen'.
[2KI.13.15] And he said to him, Elisha, "Take a bow and arrows." And he took to himself a bow and arrows. [§]
Va-yo-mer lo E-lee-sha kahk ke-shet ve-chi-tzim va-yi-kah el-av ke-shet ve-chi-tzim.
This verse describes Elisha instructing someone to take a bow and arrows. 'Va-yo-mer' means 'and he said'. 'Lo' means 'to him'. 'E-lee-sha' is the name Elisha. 'Kahk' means 'take'. 'Ke-shet' means 'bow'. 'Ve-chi-tzim' means 'and arrows'. 'Va-yi-kah' means 'and he took'. 'El-av' means 'to him'.
[2KI.13.16] And he said to the king of Israel, "Arm your hand on the bow." And he armed his hand. And Elisha placed his hands on the hands of the king. [§]
Va-yo-mer | le-me-lech Yis-ra-el har-keb ya-de-cha al-ha-kesh-et va-yar-keb ya-do va-ya-sem E-li-sha ya-dayv al-yedei ha-me-lech.
This verse describes a prophetic act. A messenger tells the king of Israel to take his bow and prepare for battle. The king does so. Then, Elisha places his hands on the king’s hands. Each word has a specific meaning: ‘Va-yo-mer’ means ‘and he said’; ‘le-me-lech’ means ‘to the king’; ‘Yis-ra-el’ is ‘Israel’; ‘har-keb’ means ‘arm’ or ‘prepare for battle’ (using the bow); ‘ya-de-cha’ is ‘your hand’; ‘al-ha-kesh-et’ means ‘on the bow’; ‘va-yar-keb’ means ‘and he armed’; ‘ya-do’ means ‘his hand’; ‘va-ya-sem’ means ‘and he placed’; ‘E-li-sha’ is ‘Elisha’; ‘ya-dayv’ means ‘his hands’; ‘al-yedei’ means ‘on the hands of’; ‘ha-me-lech’ is ‘the king’.
[2KI.13.17] And he said, "Open the window eastward," and he opened it. And Elisha said, "Shoot!" and he shot. And Elisha said, "An arrow of deliverance to Yahveh, and an arrow of deliverance against Aram, and you shall strike Aram in the plain until they are finished." [§]
Va'yomer p'tach ha-challon kedmah va'yiftach va'yomer 'Elisha yireh va'yoreh va'yomer chetz-tshu'ah la-Yahveh ve-chetz tshu'ah ba-'Aram ve-hikkita et-'Aram ba-'apeq ad-kalleh.
This verse describes Elisha instructing someone to open a window towards the east. Elisha then shoots an arrow, declaring it a 'arrow of deliverance' for Yahveh, and another 'arrow of deliverance' against Aram. He proclaims that Aram will be struck in the plain until they are utterly destroyed.
[2KI.13.18] And he said, "Take the arrows." And he took them. And he said to the king of Israel, "Strike the ground!" And he struck it three times, and he stood. [§]
va-yo-mer kah-khah ha-khi-tzim va-yi-kah va-yo-mer le-me-lekh-yis-ra-el hak-ar-tzah va-yah-khah sha-los-pe-ah-mim va-ya-ah-mod
This verse describes a prophet instructing the king of Israel to strike the ground with his arrows. 'Kah' means 'take'. 'Hakhitzim' is 'the arrows'. 'Le-melekh-yisrael' is 'to the king of Israel'. 'Hak' means 'strike'. 'Artzah' means 'the ground'. 'Shalosh peamim' means 'three times'. 'Va-ya-ah-mod' means 'and he stood'.
[2KI.13.19] And the man of the Gods became angry with him, and said, "Strike Aram five or six times, then you struck Aram to completion. And now you will strike Aram three times." [§]
va-yik-tzof a-lav-av-ee-sh ha-el-o-heem va-yo-mer le-hak-koh khah-mesh oh-shesh pe-ah-meem az hi-kee-tah et-ah-rahm ad-kah-leh ve-ah-tah shahlosh pe-ah-meem tak-keh et-ah-rahm.
This verse describes a man of God becoming angry with someone and instructing them to strike Aram (Syria) a certain number of times. 'Vayiktsof' means 'became angry'. 'Ish haElohim' translates to 'man of the Gods'. 'Ad kahleh' means 'to completion' or 'utterly'.
[2KI.13.20] And Elisha died and they buried him, and bands of Moab will come into the land in the year. [§]
vayamat elisha vayikberuhu ugedudei moav yavo baaretz ba shanah
This verse describes the death and burial of Elisha, and the subsequent invasion of Moabite bands into the land in the following year. 'Vayamat' means 'and died'. 'Elisha' is a proper noun, the name of a prophet. 'Vayikberuhu' means 'and they buried him'. 'Ugedudei' means 'bands of'. 'Moav' is Moab, a nation. 'Yavo' means 'will come'. 'Baaretz' means 'into the land'. 'Ba shanah' means 'in the year'.
[2KI.13.21] And it happened, they were burying a man, and behold, they saw the army, and they threw the man into the tomb of Elisha. And he went and touched the bones of Elisha, and he lived and stood on his feet. [§]
Va-yhi hem koverim ish ve-hineh rau et ha-gedud va-yashliku et ha-ish be-kever elisha va-yelech va-yiga ha-ish be-atzmot elisha va-yachi va-yakum al-raglav.
This verse describes a scene where men are burying someone and come across an army. They throw the body into the tomb of Elisha, and as the man touches Elisha’s bones, he comes back to life and stands on his feet. ‘Va-yhi’ means ‘and it happened’ or ‘and it was’. ‘Hem’ means ‘they’. ‘Koverim’ means ‘burying’. ‘Ish’ means ‘man’. ‘Ve-hineh’ means ‘and behold’ or ‘and then’. ‘Rau’ means ‘saw’. ‘Et’ is an untranslatable grammatical marker. ‘Ha-gedud’ means ‘the army’. ‘Va-yashliku’ means ‘and they threw’. ‘Be-kever’ means ‘in the tomb of’. ‘Elisha’ is a proper name. ‘Va-yelech’ means ‘and he went’. ‘Va-yiga’ means ‘and he touched’. ‘Be-atzmot’ means ‘on the bones of’. ‘Va-yachi’ means ‘and he lived’. ‘Va-yakum’ means ‘and he stood’. ‘Al-raglav’ means ‘on his feet’.
[2KI.13.22] And Hazael, the king of Aram, oppressed Israel all the days of Jehoahaz. [§]
vachazael melech aram lachatz et yisrael kol yemey yehoachaz
This verse describes Hazael, the king of Aram, oppressing Israel throughout the days of Jehoahaz. 'Vachazael' is a proper noun, the name of a king. 'Melech' means king. 'Aram' is a place name, a kingdom. 'Lachatz' means to oppress or to press. 'Et' is a grammatical marker, often untranslated. 'Yisrael' is the name of a people, Israel. 'Kol' means all. 'Yemey' means days of. 'Yehoachaz' is a proper noun, a king’s name.
[2KI.13.23] Yahveh rested with them and had mercy on them, and He turned toward them, for the sake of His covenant with Abraham, Isaac, and Jacob. And He did not desire to destroy them, nor did He cast them away from before His face until now. [§]
va-yachan Yahveh otam va-yerachem vayeepen aleihem le-ma'an brit-o et-Avraham Yitzchak ve-Yaakov ve-lo avah hash'chit-am ve-lo hishlik-am me-al panav ad-atah.
This verse describes Yahveh’s compassion and faithfulness to the covenant with Abraham, Isaac, and Jacob. 'Yachan' means 'to encamp' or 'to rest', here implying Yahveh provided for them. 'Yerachem' means 'to have mercy'. 'Yipeen' means 'to turn' or 'to relent'. 'Brit-o' means 'His covenant'. 'Avah' means 'to will' or 'to desire' (in the negative here, meaning 'did not desire'). 'Hashchit' means 'to corrupt' or 'to destroy'. 'Hishlik' means 'to cast away'. 'Me-al panav' means 'from before His face'. 'Ad-atah' means 'until now'.
[2KI.13.24] And Hazael, king of Aram, died, and the son of Hadad, his son, reigned in his place. [§]
va-ya-mat khaza-el me-lekh-a-ram va-yim-lokh ben-ha-dad beno takh-ta-yo
This verse describes the death of Hazael, king of Aram, and the ascension of his son, Ben-Hadad, to the throne in his place. 'Va-ya-mat' means 'and died'. 'Khaza-el' is a proper name. 'Melekh-aram' means 'king of Aram'. 'Va-yim-lokh' means 'and reigned'. 'Ben-ha-dad' is a proper name meaning 'son of Hadad'. 'Beno' means 'his son'. 'Takh-ta-yo' means 'in his place'.
[2KI.13.25] And Joash, son of Jehoahaz, returned and took the cities from the hand of Ben-Hadad, son of Hazael, which he had taken from the hand of Jehoahaz, his father, in war. Three times Joash struck him and restored the cities of Israel. [§]
va-ya-shav ye-ho-ash ben-ye-ho-achaz va-yi-kach et-ha-arim mi-yad ben-ha-dad ben-chazael asher lakach mi-yad ye-ho-achaz avi ba-milchama shalosh pe-amim hika-hu yo-ash va-ya-shev et-arei yis-ra-el.
This verse describes how Joash, son of Jehoahaz, recaptured cities from the hand of Ben-Hadad, son of Hazael, that had been taken from the hand of Jehoahaz, his father, in war. Joash defeated him three times and restored the cities of Israel.
2KI.14
[2KI.14.1] In the year two, during the reign of Yo'ash son of Yo'achaz, king of Israel, Amatz'yahu son of Yo'ash reigned as king of Judah. [§]
bishnat shtayim lyo'ash ben-yo'achaz melech yisrael, malach amatz'yahu ben-yo'ash melech yehudah.
This verse describes the year in which Amatz'yahu became king of Judah, referencing the reign of Yo'ash, son of Yo'achaz, as king of Israel. 'Bishnat' means 'in the year of'. 'Shtayim' means 'two'. 'Melech' means 'king'. 'Ben' means 'son of'. 'Malach' means 'reigned'.
[2KI.14.2] He was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. The name of his mother was Yehoyedadin, from Jerusalem. [§]
ben-esrim ve-chamesh shanah hayah be-malcho ve-esrim va-tesha shanah malach bi-Yerushalayim ve-shem imo Yehoyedadin min-Yerushalayim.
This verse describes the age and reign of a king. 'Ben-esrim ve-chamesh' means 'son of twenty and five,' or simply 'twenty-five.' 'Shanah' means 'year.' 'Hayah' means 'was.' 'Be-malcho' means 'in his kingdom' or 'as king.' 'Ve-esrim va-tesha shanah' means 'and twenty and nine years.' 'Malach' means 'he reigned.' 'Bi-Yerushalayim' means 'in Jerusalem.' 'Ve-shem imo' means 'and the name of his mother.' 'Yehoyedadin' is the mother's name. 'Min-Yerushalayim' means 'from Jerusalem,' indicating her origin.
[2KI.14.3] And he did what was right in the eyes of Yahveh, but not like David his father, as Yoash his father had done. [§]
va-ya-as ha-ya-shar be-ei-nei Yahveh rak lo ke-da-vid aviv ke-chol a-sher-a-sa Yo-ash aviv a-sa.
This verse discusses the actions of a king, contrasting them with his father, David. 'Va-ya-as' means 'and he did'. 'Ha-yashar' means 'the upright thing', or 'what was right'. 'Be-ei-nei Yahveh' means 'in the eyes of Yahveh', implying approval from God. 'Rak lo ke-da-vid aviv' means 'but not like David his father'. 'Ke-chol a-sher-a-sa Yo-ash aviv' means 'like all that Yoash his father did'. 'A-sa' means 'he did'.
[2KI.14.4] Only the high places did not depart, still the people were sacrificing and making offerings on the high places. [§]
rak habamot lo-saru od ha'am mezabchim u'mekatt'rim babamot.
This verse discusses the persistence of high places and idolatrous worship despite efforts to remove it. "rak" means 'only'. "habamot" refers to 'the high places'. "lo-saru" means 'did not depart'. "od" means 'still' or 'yet'. "ha'am" means 'the people'. "mezabchim" means 'sacrificing'. "u'mekatt'rim" means 'and making offerings'. "babamot" again refers to 'the high places'.
[2KI.14.5] And it happened, as the kingdom became strong in his hand, that he struck his servants who struck his father, the king. [§]
Va-yhi ka-asher khazkah hamam-lakhah be-yadov, va-yak et avadav hamakhim et ha-melech aviv.
This verse describes a situation where the kingdom became strong in the hands of someone, and that person struck his servants who had struck his father, the king. Let’s break down the names for God within the text. There aren't any direct names for God in this verse, but we can translate the other names literally as they appear. ‘Melech’ is King. ‘Aviv’ is ‘his father’.
[2KI.14.6] And the people of Machah were not killed, as it is written in the book of the law of Moses, which Yahveh commanded, saying, "Fathers shall not be put to death for sons, nor sons for fathers; each person shall be put to death for their own sin." [§]
ve'et-benei hamachim lo hemīt kachatoov b'sefer torat Moshe asher tzivvah Yahveh le'emor lo yūm'tu avot al-banim ubanim lo yūm'tu al-avot ki im-ish b'cheto yūmat.
This verse discusses the law regarding collective punishment. It states that the sons should not be put to death for the sins of the fathers, nor the fathers for the sins of the sons, but each person should be put to death for their own sin. 'Bnei hamachim' refers to the people of Machah. 'Torat Moshe' is the law of Moses. 'Yahveh' is the proper name of God.
[2KI.14.7] He struck Edom in the valley of salt, ten thousands, and he seized the rock in the war, and he called its name Yakte'el until this day. [§]
Hu hikah et edom begi hamelach aseret alafim vetafas et haselah bamilchamah vayikra et shemah yakte'el ad hayom hazeh.
This verse describes a military victory. 'Hu' means 'He'. 'Hikah' means 'He struck'. 'Edom' is the name of a people/nation. 'Begi hamelach' means 'in the valley of salt'. 'Aseret alafim' means 'ten thousands'. 'Vetafas' means 'and he seized'. 'Haselah' means 'the rock'. 'Bamilchamah' means 'in the war'. 'Vayikra' means 'and he called'. 'Et shemah' means 'its name'. 'Yakte'el' is the name given to the place. 'Ad hayom hazeh' means 'until this day'.
[2KI.14.8] Then Amatziah sent messengers to Jehoash son of Jehoachaz son of Jehu, the king of Israel, saying, "Come, let us face one another." [§]
az shalach Amatziah mal'achim el-Yehoash ben-Yehoachaz ben-Yehua melech Yisrael le'emor lecha nitra'eh panim.
This verse describes Amatziah sending messengers to Jehoash, son of Jehoachaz, son of Jehu, the king of Israel. The message he sends is an invitation to meet face to face.
[2KI.14.9] And King Jehoash of Israel sent to King Amaziah of Judah, saying, “The thorn bush which is on Lebanon sent to the cedar which is on Lebanon, saying, ‘Give your daughter to my son for a wife.’ And a wild animal of the field which is on Lebanon passed by and trampled the thorn bush.” [§]
va-yish-lakh ye-ho-ash me-lekh-yis-ra-el el a-ma-tzyah-hu me-lekh-ye-hu-dah lei-mor ha-kho-akh a-sher ba-le-va-non sha-lakh el ha-e-rez a-sher ba-le-va-non lei-mor te-nah et bit-kha li-ve-ni le-i-shah va-ta-a-vor kha-yat ha-sa-deh a-sher ba-le-va-non va-tir-mos et ha-kho-akh.
This verse describes a message sent by King Jehoash of Israel to King Amaziah of Judah. The message is presented as a parable involving a cedar and a thorn bush on Lebanon. The cedar sends a request to the thorn bush to give its daughter in marriage to its son. However, a wild animal passes by and tramples the thorn bush. This is a symbolic representation of the impending defeat of Judah by Israel.
[2KI.14.10] Have you struck down Edom and your heart has lifted you up? You have grown arrogant, and remain in your house. Why do you provoke evil, and you will fall, you and Yahveh with you and Judah with you? [§]
hakkeh hikkita et-edom unessa'chah libechah hikaved veshhev be'beytechah velammah titgareh bera'ah venafaltah atah veyahveh veyehuda imach.
This verse is a rebuke, likely from a prophet to a king. It questions the king's pride following a victory over Edom, warning that such arrogance will lead to downfall. 'Edom' is a proper noun, a people and land. The verse speaks directly to the king ('atah' - you). 'Yahveh' is used here, and is being referenced as a force or power the king is attempting to contend with. 'Imach' means 'with you'.
[2KI.14.11] And Amatsyahu did not listen, and Yhoash, king of Israel, went up, and they confronted each other, he and Amatsyahu, king of Judah, at the house of Shemesh which belonged to Judah. [§]
Velo shamah Amatsyahu vayyaal Yhoash melek Yisrael vayitrau panim hu vaAmatsyahu melek Yehudah bebeit Shemesh asher lYehudah.
This verse describes a situation where Amatsyahu did not listen, and Yhoash, the king of Israel, went up and the two kings, he and Amatsyahu, king of Judah, confronted each other at the house of Shemesh, which belonged to Judah.
[2KI.14.12] And Yahveh rebuked Judah before Israel, and everyone fled to their own tent. [§]
Va-yin-gaf Yehudah lif-nei Yisrael va-yanusu ish le-ohalo.
This verse describes Judah being rebuked before Israel, and then everyone fleeing to their own tents. 'Va-yin-gaf' means 'and he rebuked'. 'Yehudah' is the name Judah. 'Lif-nei' means 'before'. 'Yisrael' is the name Israel. 'Va-yanusu' means 'and they fled'. 'Ish' means 'man' or 'person' - here used generally for 'everyone'. 'Le-ohalo' means 'to his tent'.
[2KI.14.13] And King Amaziah of Judah, son of Joash, son of Ahaziah, was captured by King Joash of Israel in the house of Shamash. And they came to Jerusalem and he breached the wall of Jerusalem at the gate of Ephraim until the gate of the corner, four hundred cubits. [§]
ve’et amatz’yahu melekh-y’hudah ben-y’ho’ash ben-akhaz’yahu tafash y’ho’ash melekh-yisra’el be’veit shamesh vayavo yerushalayim vayifrotz bechomat yerushalayim besha’ar efrayim ad-sha’ar ha’pinah arba ma’ot amah.
This verse describes King Joash of Israel capturing King Amaziah of Judah in battle and breaching the wall of Jerusalem. It details the extent of the breach in cubits. 'Ve’et' functions as 'and' introducing Amaziah. 'Melekh' means 'king'. 'Ben' means 'son of'. 'Tafash' means 'captured'. 'Be’veit shamesh' means 'in the house of Shamash'. 'Vayavo' means 'and he came'. 'Vayifrotz' means 'and he broke/breached'. 'Bechomat' means 'in the wall of'. 'Besha’ar' means 'at the gate of'. 'Ad-sha’ar' means 'until the gate of'. 'Arba ma’ot amah' means 'four hundred cubits'.
[2KI.14.14] And he took all the gold and the silver, and all the vessels found in the house of Yahveh and in the treasuries of the house of the king, and the sons of the mixed population, and he returned to Samaria. [§]
ve-la-kach et-kol-ha-zahav ve-ha-kesef ve-et kol-ha-kelim ha-nimtza-im beit-Yahveh u-ve-otzarot beit ha-melech ve-et benei ha-taaruvot va-yashav shomronah.
This verse describes someone taking gold, silver, and all the vessels found in the house of Yahveh and in the treasures of the house of the king, and also the sons of the mixed population, and returning to Samaria. Each component is fairly straightforward with 'et' being a direct object marker. 'Bnei' means sons and 'ha-taaruvot' refers to a mixed population.
[2KI.14.15] And the remainder of the words of Jehoash, what he did and his strength, and what he fought with Amaziah, king of Judah, are they not written on the book of the words of the days for the kings of Israel? [§]
ve-ye-ter di-vrei ye-ho-ash asher a-sa ve-gvu-ra-to va-asher nil-chah-m im a-matz-ya-hu me-lech-ye-hu-da ha-lo hem ke-tu-vim al-se-fer di-vrei ha-ya-mim le-mal-chei yis-ra-el.
This verse discusses the remaining deeds of Jehoash, his valor, and his battle with Amaziah, king of Judah. It states that these events are recorded in the book of the Chronicles of the kings of Israel.
[2KI.14.16] And Jehoash lay down with his fathers and was buried in Samaria with the kings of Israel. And Jeroboam, his son, reigned in his place. [§]
vayishkab yehoash im avotav vayikaber beshomron im malchei yisrael vayimloch yarav'am beno tachato.
This verse describes the death and burial of Jehoash, and the ascension of his son Jeroboam to the throne. 'Vayishkab' means 'and he lay down,' referring to death. 'Yehoash' is a proper noun, a name. 'Im avotav' means 'with his fathers,' an idiom for dying. 'Vayikaber' means 'and he was buried.' 'Beshomron' means 'in Samaria.' 'Malchei yisrael' means 'kings of Israel.' 'Vayimloch' means 'and he reigned.' 'Yarav'am' is a proper noun, a name. 'Beno' means 'his son.' 'Tachato' means 'in his place,' or 'instead of him.'
[2KI.14.17] And Amatzjah, son of Yoash, king of Judah, lived after the death of Yoash, son of Yehoachaz, king of Israel, fifteen years. [§]
vaychi amatzjahu ben-yoash melech yehudah acharei mot yoash ben-yehoachaz melech yisrael chamish esreh shanah.
This verse states that Amatzjah, son of Yoash, king of Judah, lived after the death of Yoash, son of Yehoachaz, king of Israel, for fifteen years. The names are being translated literally. 'Ben' means 'son of', 'melech' means 'king of', 'mot' means 'death of', and 'shanah' means 'year'.
[2KI.14.18] And the remaining accounts of Amaziah, are they not written on the book of the words of the days for the kings of Judah? [§]
ve-yeter divrei amatz-yah-hu haloa-hem ketuvim al-sefer divrei ha-yamim le-malchei yehudah.
This verse discusses where to find further details about the life of Amaziah. 'Yeter' means 'remaining' or 'further'. 'Divrei' means 'words of' or 'accounts of'. 'Amatzyahu' is a proper name. 'Haloa-hem' is a rhetorical question meaning 'are they not?'. 'Ketuvim' means 'written'. 'Al-sefer' means 'on the book'. 'Divrei ha-yamim' means 'words of the days', referring to a historical record. 'Le-malchei' means 'for the kings of'. 'Yehudah' is the name of a kingdom.
[2KI.14.19] And they conspired against him, a conspiracy in Jerusalem, and he fled to Lachish. And they sent after him to Lachish, and they killed him there. [§]
vayikshru alav kesher biyrushalayim vayanas lachisha vayshlachu acharayv lachisha vaymituhu sham
This verse describes a conspiracy against someone, their flight to Lachish, pursuit to Lachish, and eventual death there. Each word is translated literally, avoiding traditional theological interpretations of names. 'Vayikshru' means 'they conspired', 'alav' means 'upon him', 'kesher' means 'a rope/cord/conspiracy', 'biyrushalayim' means 'in Jerusalem', 'vayanas' means 'and he fled', 'lachisha' means 'to Lachish', 'vayshlachu' means 'and they sent', 'acharayv' means 'after him', 'vaymituhu' means 'and they killed him', 'sham' means 'there'.
[2KI.14.20] And they carried him on the horses, and they buried him in Jerusalem with his fathers in the city of David. [§]
vayisu oto al-hasusim vayikaber biyyrushalayim im-avotav be'ir david
This verse describes the burial of a king. 'Vayisu' means 'they lifted' or 'they carried'. 'Oto' means 'him'. 'Al-hasusim' means 'on the horses'. 'Vayikaber' means 'and they buried'. 'Biyyrushalayim' means 'in Jerusalem'. 'Im-avotav' means 'with his fathers'. 'Be'ir david' means 'in the city of David'.
[2KI.14.21] And all the people of Judah took Azariah, and he was sixteen years old, and they made him king in place of his father Amaziah. [§]
va-yik-khu kol-am yehudah et-azaryah ve-hu ben-shesh esreh shanah va-yamlikhu oto takhat aviv amatziahhu.
This verse describes the people of Judah taking Azariah and making him king in place of his father, Amaziah. 'Va-yik-khu' means 'and they took'. 'Kol-am yehudah' means 'all the people of Judah'. 'Et-azaryah' is the direct object marker followed by the name Azariah. 'Ve-hu ben-shesh esreh shanah' means 'and he was sixteen years old'. 'Va-yamlikhu oto' means 'and they made him king'. 'Takhat aviv amatziahhu' means 'in place of his father Amaziah'.
[2KI.14.22] He built Eilat and resettled it to Judah after the king lay down with his fathers. [§]
Hu bana et-Eilat vayeshevha leYehudah acharei shechav-hamelech im-avotav.
This verse describes the rebuilding of Eilat and its resettlement to Judah after the king’s death. 'Hu' means 'He'. 'Bana' means 'built'. 'Et' is an untranslatable particle marking the direct object. 'Eilat' is a proper noun, the name of a city. 'Vayeshevha' means 'and he resettled it'. 'LeYehudah' means 'to Judah'. 'Acharei' means 'after'. 'Shechav' means 'lying down', and in this context, refers to death. 'Hamelech' means 'the king'. 'Im-avotav' means 'with his fathers', an idiom for death.
[2KI.14.23] In the fifteenth year of Amaziah son of Joash, king of Judah, Jeroboam son of Joash, king of Israel, began to reign in Samaria for forty-one years. [§]
bishnat chamish-eser shanah lamatziah ben-yoash melech yehudah, malach yarav'am ben-yoash melech-yisrael beshomron arba'im ve'achat shanah.
This verse describes the years of the reigns of two kings, Amaziah of Judah and Jeroboam of Israel. It states that in the fifteenth year of Amaziah, son of Joash, king of Judah, Jeroboam, son of Joash, king of Israel, reigned in Samaria for forty-one years.
[2KI.14.24] And he did evil in the eyes of Yahveh, not departing from all the sins of Jeroboam son of Nebat, who caused Israel to sin. [§]
va-ya-as ha-ra be-ei-nei Yahveh lo sar mi-kol-chat-ot Yarav-am ben-Nevat asher he-chati et-Yis-ra-el.
This verse describes the evil actions committed in the sight of Yahveh and the refusal to depart from the sins of Jeroboam son of Nebat, who caused Israel to sin.
[2KI.14.25] He returned the border of Israel from the entrance of Hamath to the Sea of the Arabah, according to the word of Yahveh, the Gods of Israel, who spoke by the hand of his servant Jonah, son of Amitai, the prophet, who was from Gath Hepher. [§]
hu eshiv et g'vul yisrael mil'vo hamaat ad yam ha'arava kidvar Yahveh Elohei Yisrael asher dibber b'yad avdo Yona ben Amitai hanavi asher migat haChefer.
This verse describes the restoration of Israel's borders. 'hu' means 'he'. 'eshiv' means 'returned'. 'g'vul' means 'border'. 'Yisrael' is Israel. 'mil'vo hamaat' means 'from the entrance of Hamath'. 'ad yam ha'arava' means 'to the Sea of the Arabah'. 'kidvar Yahveh Elohei Yisrael' means 'according to the word of Yahveh, the Gods of Israel'. 'asher dibber' means 'that he spoke'. 'b'yad avdo Yona ben Amitai' means 'by the hand of his servant Jonah, son of Amitai'. 'hanavi' means 'the prophet'. 'asher migat haChefer' means 'who was from Gath Hepher.'
[2KI.14.26] Because Yahveh saw the affliction of Israel, which was very great, and there was no one holding back, and there was no one abandoning, and there was no helper to Israel. [§]
kee-rah-ah yeh-veh-ah et-oh-nee yis-rah-el moh-reh me-od veh-ef-es ah-tsoor veh-ef-es ah-zoov veh-eyn oh-zer leh-yis-rah-el.
This verse describes God seeing the affliction of Israel. "Rah" means to see. "Yehveh" is the proper name of God. "Oh-nee" refers to the affliction or misery. "Yis-rah-el" is Israel. "Moh-reh" means very or exceedingly. "Veh-ef-es" is a conjunction meaning 'and there is not'. "Ah-tsoor" means held back or restrained. "Ah-zoov" means abandoned. "Veh-eyn" means 'and there is not'. "Oh-zer" means helper. "Leh-yis-rah-el" means to Israel.
[2KI.14.27] And Yahveh did not act to obliterate the name of Israel from under the heavens, and He saved them by the hand of Yarav’am son of Yo’ash. [§]
v’lo-diber Yahveh limchot et-shem Yisrael mitachat hashamaim vayoshi’em b’yad Yarav’am ben-Yo’ash.
This verse describes a situation where Yahveh did not act to obliterate the name of Israel from under the heavens, and instead saved them by the hand of Yarav’am son of Yo’ash. Each word is translated directly. 'v’lo' means 'and not', 'diber' means 'speak' or 'act', 'limchot' means 'to obliterate', 'et' is a direct object marker, 'shem' means 'name', 'Yisrael' is 'Israel', 'mitachat' means 'under', 'hashamaim' means 'the heavens', 'vayoshi’em' means 'and saved them', 'b’yad' means 'by the hand of', 'Yarav’am' is a proper name, 'ben' means 'son of', and 'Yo’ash' is a proper name.
[2KI.14.28] And the remainder of the words of Jeroboam, and all that he did, and his might, and the battles that he fought, and how he restored Damascus and Hamath to Judah in Israel—are they not written in the book of the Chronicles of the kings of Israel? [§]
vəyeter divrēi yaravʿām vəḵāl-ʾăšer ʿāsā ūgəvūrātō ʾăšer-nilḥām vəʾăšer hēšiv ʾet-damešek vəʾet-ḥāmāt liyəhūdāh bəyisrāʾēl hălō-hēm kəṯūvīm ʿal-sēper divrēi hayāmīm ləməlḵēi yisrāʾēl.
This verse describes that the remaining words of Jeroboam, all that he did, his might, his battles, and his restoration of Damascus and Hamath to Judah in Israel, are all written in the book of the Chronicles of the kings of Israel.
[2KI.14.29] And Jeroboam lay down with his fathers, with the kings of Israel, and Zechariah his son reigned in his place. [§]
va-yish-kach Ya-rav-am im-a-vo-tav im-mal-chei Yis-ra-el va-yim-loch Zecharya beno tach-ta-v.
This verse describes the death of Jeroboam and the subsequent reign of his son Zechariah. 'Va-yishkach' means 'and he lay down,' implying death. 'Im-avotav' means 'with his fathers,' a euphemism for joining ancestors in death. 'Im-malchei Yisrael' means 'with the kings of Israel.' 'Va-yimloch' means 'and he reigned.' 'Beno' means 'his son.' 'Tach-tav' means 'under him' or 'in his place.'
2KI.15
[2KI.15.1] In the twenty-seventh year to Jeroboam, king of Israel, Azariah son of Amaziah reigned, king of Judah. [§]
bishnat esrim vashava shanah leyarab'am melech yisrael malach azar'yah ben-amatz'yah melech yehudah.
This verse states the year of King Azariah of Judah's reign in relation to King Jeroboam of Israel's reign. 'bishnat' means 'in the year of'. 'esrim vashava' is 'twenty and seven', or 27. 'shanah' means 'year'. 'leyarab'am' is 'to Jeroboam'. 'melech' means 'king'. 'yisrael' is 'Israel'. 'malach' means 'reigned'. 'azar'yah' is 'Azariah'. 'ben-amatz'yah' means 'son of Amaziah'. 'yehuda' is 'Judah'.
[2KI.15.2] He was sixteen years old when he began to reign, and he reigned for fifty and two years in Jerusalem. The name of his mother was Yechelyahu from Jerusalem. [§]
ben-shesh esreh shanah hayah bemalcho vachamishim ushtayim shanah malach birushalayim veshem imo yechelyahu mirushalayim.
This verse describes the age and reign of a king. "Ben-shesh esreh" means 'son of sixteen', referring to his age when he began to reign. "Shanah" means 'year'. "Hayah" means 'was'. "BeMalcho" refers to his reign. "Vachamishim ushtayim shanah" means 'and fifty and two years'. "Malach" means 'he reigned'. "Birushalayim" means 'in Jerusalem'. "Veshem imo" means 'and the name of his mother'. "Yechelyahu" is the mother's name. "Mirushalayim" means 'from Jerusalem'.
[2KI.15.3] 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'.
[2KI.15.4] Only the high places did not depart, still the people were sacrificing and making offerings on the high places. [§]
rak habamot lo-saru od ha'am mezabchim u'mekatt'rim babamot.
This verse discusses the persistence of high places and idolatrous worship despite efforts to remove it. "rak" means 'only'. "habamot" refers to 'the high places'. "lo-saru" means 'did not depart'. "od" means 'still' or 'yet'. "ha'am" means 'the people'. "mezabchim" means 'sacrificing'. "u'mekatt'rim" means 'and making offerings'. "babamot" again refers to 'the high places'.
[2KI.15.5] And Yahveh touched the king, and he became a leper until the day of his death, and he lived in the house of isolation. And Yotam, the son of the king, was over the house, judging the people of the land. [§]
vaynagga Yahveh et-hammelech vayhi metzora ad-yom motto vayyeshev bebeit hachafshit veyotam ben-hammelech al-habayit shofet et-am haaretz.
This verse describes the king being struck with leprosy by Yahveh and forced to live in a separate house. His son, Yotam, then takes on the role of governing the people.
[2KI.15.6] And the remaining words of Azaryahu, and all that he did, are they not written on the book of the Days for the kings of Judah? [§]
və·ye·ṯer dִv·rēi ‘ă·zar·yā·hū və·ḵāl-’ă·šer ‘ā·śā hă·lō-hēm kə·ṯū·vîm ‘al-sē·pher dִv·rēi ha·yā·mîm lə·mal·ḵēi yə·hū·ḏā.
This verse discusses the remaining words and deeds of Azaryahu, and states that they are written in the book of the Days for the kings of Judah. ‘Yetar’ means remaining. ‘Divrei’ means words. ‘Azaryahu’ is a proper noun, the name of a king. ‘Ve’ means and. ‘Kol-asher’ means all that. ‘Asa’ means did. ‘Halo-hem’ means are they not. ‘Ketuvim’ means written. ‘Al-sefer’ means on the book. ‘Divrei ha-yamim’ means the days/chronicles. ‘Le-malchei’ means for the kings. ‘Yehuda’ means Judah.
[2KI.15.7] And Azariah lay down with his ancestors, and they buried him with his ancestors in the city of David. And Jotham his son reigned in his place. [§]
Va-yish-kach Az-ar-yah im-a-vo-tav va-yik-bru o-to im-a-vo-tav be-eer Da-vid va-yim-loch Yo-tam beno tach-tat-tav.
This verse describes the death of Azariah and the ascension of his son, Jotham, to the throne. 'Va-yish-kach' means 'and he lay down' (i.e., died). 'Im-a-vo-tav' means 'with his fathers' (ancestors). 'Va-yik-bru o-to' means 'and they buried him'. 'Be-eer Da-vid' means 'in the city of David'. 'Va-yim-loch Yo-tam beno tach-tat-tav' means 'and Jotham his son reigned in his place'.
[2KI.15.8] In the thirty-eighth year of Azariah, king of Judah, Zechariah, son of Jeroboam, reigned over Israel in Samaria for six months. [§]
bishnat shloshim ushmona shanah laazaryahu melekh yehudah malakh zekharyahu ben yarav'am al yisrael bshomron shisha hodashim.
This verse describes the beginning of the reign of Zechariah, son of Jeroboam, over Israel. It specifies that this occurred in the thirty-eighth year of Azariah's reign as king of Judah, and that Zechariah ruled for six months from Samaria.
[2KI.15.9] And he did evil in the eyes of Yahveh, as his fathers had done. He did not turn away from the sins of Jeroboam son of Nebat, who caused Israel to sin. [§]
va-yas as ha-ra be-ei-nei Yahveh ka-asher asu avotav lo sar me-chatot Yarav'am ben-Nevat asher he-cheti'a et-Yisrael.
This verse describes the actions of a king, specifically how he acted wickedly in the eyes of Yahveh, just as his fathers had done. It states he did not depart from the sins of Jeroboam son of Nebat, who caused Israel to sin.
[2KI.15.10] And Shalum, son of Yavesh, conspired against him, and he struck him before the people and killed him, and he reigned in his place. [§]
va-yik-shor a-lav shal-loom ben-ya-vesh va-ya-keh-hu ka-val-am va-ye-mi-teh-hu va-yim-loch tach-tav.
This verse describes a conspiracy against a king and his subsequent death, followed by the ascension of a new king. 'Va' is a conjunction meaning 'and'. 'Yikshor' means 'he conspired'. 'A lav' means 'upon him'. 'Shalum' is a proper name. 'Ben' means 'son of'. 'Yavesh' is a place name. 'Vayakkehu' means 'and he struck him'. 'Kaval-am' means 'before the people'. 'Vayemitehu' means 'and he killed him'. 'Vayimloch' means 'and he reigned'. 'Tachtav' means 'in his place'.
[2KI.15.11] And the remainder of the words of Zechariah are written on a book of the chronicles of the kings of Israel. [§]
ve-ye-ter di-vrei ze-char-yah hee-nahm ke-tu-vim al-se-fer di-vrei ha-ya-mim le-mal-chei yis-ra-el.
This verse states that the remaining words of Zechariah are written on a book of the chronicles of the kings of Israel. 'Ve-ye-ter' means 'and the remainder'. 'Divrei' means 'words of'. 'Zechariah' is a proper noun. 'Hinnam' means 'are'. 'Ketuvim' means 'written'. 'Al' means 'on'. 'Sefer' means 'book'. 'Divrei ha-yamim' means 'the chronicles of'. 'Le-malchei' means 'for the kings of'. 'Yisrael' means 'Israel'.
[2KI.15.12] It is the word of Yahveh that he spoke to Jehu, saying, "Descendants of the fourth generation will sit on the throne of Israel." And so it was. [§]
hu dvar Yahveh asher diber el Yehua leemor benei reviiyim yeshev lecha al kisse Yisrael vayhi khen
This verse describes a prophecy delivered by Yahveh to Jehu. It states that the descendants of Jehu’s master will occupy the throne of Israel. ‘Benei reviiyim’ literally means ‘sons of the fourth [generation]’, implying descendants. ‘Khen’ means ‘thus’ or ‘so’.
[2KI.15.13] Peace, son of Jabesh, became king in the thirty-ninth year of Uzziah, king of Judah, and he reigned one month in Samaria. [§]
shaloom ben-yavish malakh bishnat shloshim vatesha shanah leuzziya melekh yehudah vayimlokh yerach-yamim beshomron.
This verse describes the reign of Shallum, son of Jabesh, as king over Israel. It states he reigned in the thirty-ninth year of the reign of Uzziah, king of Judah, and that he reigned only one month in Samaria.
[2KI.15.14] And Menachem son of Gadi ascended from Tirzah and came to Samaria. And he struck Shelom son of Yavish in Samaria and killed him, and he reigned in his place. [§]
vayya'al Menachem ben Gadi mitirtzah vayavo Shomron vayach Shelom ben Yavish b'Shomron vaymithehu vayimloch Tachathav.
This verse describes Menachem son of Gadi ascending from Tirzah and coming to Samaria. He struck Shelom son of Yavish in Samaria and killed him, then reigned in his place. The names are descriptive and are being translated as such.
[2KI.15.15] And the remainder of the words of peace and the alliances that were allied, they are written upon the book of the words of the days for the kings of Israel. [§]
ve-yeter divrei shalom ve-kishro asher kashar hinam ketuvim al-sefer divrei ha-yamim le-malchei Yisrael.
This verse discusses additional accounts of peace and alliances that were made. It states that these accounts are written in the book of the chronicles of the kings of Israel.
[2KI.15.16] Then the Comforter will strike Tifsah, and all that is within it, and its boundaries from Tirtzah, because it did not open, and struck all its breaches, splitting them. [§]
Az yakkeh-menachem et-tifsaḥ ve'et-kol-asher-bah ve'et-gevuleha mitirtzah ki lo pataḥ vayakh et-kol-heharoteha biqea.
This verse describes a coming destruction. 'Az' signifies 'then'. 'Yakkeh' means 'will strike'. 'Menachem' is a name, and is translated as 'Comforter'. 'Et' is a grammatical particle marking the direct object. 'Tifsaḥ' is a place name, translated as 'Tifsah'. 'Ve'et' means 'and'. 'Kol' means 'all'. 'Asher' means 'that is in'. 'Bah' means 'in it'. 'Gevuleha' means 'its boundaries'. 'Mitirtzah' means 'from Tirtzah'. 'Ki' means 'because'. 'Lo pataḥ' means 'did not open'. 'Vayakh' means 'and struck'. 'Heharoteha' means 'its breaches'. 'Biqea' means 'he split/cleft'. The verse speaks of the Comforter striking Tifsah, everything within it, and its boundaries, from Tirtzah, because it did not open, and struck all its breaches, splitting them.
[2KI.15.17] In the thirty-ninth year, to Azariah, king of Judah, Menachem, son of Gadi, reigned over Israel for ten years in Samaria. [§]
bishnat shloshim vatesha shanah laazarya melekh yehudah malakh menachem ben-gadi al-yisrael eser shanim beshomron.
This verse states the year and the reign of Menachem, son of Gadi, over Israel. 'Bishnat' means 'in the year'. 'Shloshim vatesha shanah' means 'thirty-nine years'. 'Laazarya melekh yehudah' means 'to Azariah, king of Judah'. 'Malakh' means 'reigned'. 'Menachem ben-gadi' means 'Menachem, son of Gadi'. 'Al-yisrael' means 'over Israel'. 'Eser shanim' means 'ten years'. 'Beshomron' means 'in Samaria'.
[2KI.15.18] And he did evil in the eyes of Yahveh. He did not turn away from the sins of Jeroboam, son of Nebat, who caused Israel to sin all his days. [§]
va-ya-as ha-ra be-ei-nei Yahveh. lo sar me-al chat-to-ot Ya-rav-am ben-Nevat asher-he-chati et-Yis-ra-el kol-ya-mai-v.
This verse describes someone doing evil in the eyes of Yahveh and not departing from the sins of Jeroboam, son of Nebat, who caused Israel to sin all his days. The phrasing emphasizes continued transgression and adherence to existing wickedness.
[2KI.15.19] Pul, the king of Assyria, came upon the land, and he gave Menahem one thousand kikkars of silver, to be with his hand, to strengthen the kingdom in his hand. [§]
Ba pul melek-ashur al-ha'aretz vayiten menachem lepul elef kikar-kesef lihyot yadav ito lehakzikh hamamlakha beyado.
This verse describes the king of Assyria coming upon the land, and giving a tribute to Pul. The tribute is one thousand kikkars of silver, to secure his hand with Pul in order to hold the kingdom in his hand.
[2KI.15.20] And Menachem took the silver upon Israel, upon all the strong warriors, to give to the king of Assyria, fifty shekels of silver for each man. And the king of Assyria returned and did not stand there in the land. [§]
va-yo-tzeh m'nach-em et-ha-kesef al-yisrael al kol gib-o-rei ha-chayil la-tet l'melech ash-shur cham-ish-im sh'kal-im kesef l'ish ech-ad va-yashav melech ash-shur v'lo-amad sham ba-aretz.
This verse describes Menachem collecting silver from the people of Israel to pay tribute to the king of Assyria. He collected fifty shekels of silver from each strong man, and the king of Assyria then departed and did not remain in the land.
[2KI.15.21] And the rest of the words of Menachem, and all that he did, are they not written in the book of the Chronicles of the Kings of Israel? [§]
ve-yeter divrei menachem ve-chol asher asa halo hem ketuvim al sefer divrei hayamim le-malchei yisrael
This verse discusses the remaining deeds of Menachem and all that he did. It states that these deeds are written in the book of the Chronicles of the Kings of Israel.
[2KI.15.22] And Menahem lay down with his fathers, and Pekahiah his son reigned in his place. [§]
Va-yish-kach Men-a-chem im-a-vo-tav va-yim-loch Pekach-yah beno tach-at-av.
This verse describes the death of Menahem and the subsequent reign of his son, Pekahiah. 'Va-yish-kach' means 'and he lay down' (implying death). 'Im-a-vo-tav' means 'with his fathers' (a common idiom for dying and joining ancestors). 'Va-yim-loch' means 'and he reigned'. 'Beno' means 'his son'. 'Tach-at-av' means 'under him' or 'in his place'.
[2KI.15.23] In the fiftieth year of Azariah, king of Judah, Pekahiah son of Menahem reigned over Israel in Samaria for two years. [§]
bishnat chamishim shanah la'azarya melech yehudah, malach pekhachyah ben-menachem al-yisrael beshomron shnatayim.
This verse states that in the fiftieth year of Azariah, king of Judah, Pekahiah son of Menahem reigned over Israel in Samaria for two years. The words translate fairly directly, denoting a point in time relating to the reigns of two kings.
[2KI.15.24] And he did evil in the eyes of Yahveh; he did not turn away from the sins of Jeroboam son of Nebat, who caused Israel to sin. [§]
va-ya-as ha-ra be-ei-nei Yahveh lo sar me-chat-to-ot Ya-rav-am ben-Nevat asher he-chata et-Yis-ra-el.
This verse describes the evil actions performed in the eyes of Yahveh, specifically referencing the sins of Jeroboam son of Nebat, and how those sins caused Israel to sin.
[2KI.15.25] And Pekah son of Remalyahu, his officer, conspired against him and struck him in Samaria, in the palace of the king, with Argob and with Arieh. Fifty men from the sons of Gilead were with him, and they killed him. And Pekah reigned in his place. [§]
Va-yik-shor a-lav Pe-kach ben-Re-mal-ya-hu sha-lee-sho va-ya-keh-hu be-shom-ron be-ar-mon beit-me-lech et-Ar-gob ve-et-ha-ar-yeh ve-im-o cham-ish-im ish mi-bnei Gil-a-dim va-ye-mi-te-hu va-yim-loch tach-at-av.
This verse describes a conspiracy and assassination of a king. 'Pekah son of Remalyahu', his officer, conspired against him and struck him down in Samaria, within the palace of the king, along with Argob and Arieh. Fifty men from the Gileadites were with him. They killed him, and Pekah reigned in his place.
[2KI.15.26] And the remaining words of Pekahiah and all that he did are written on the book of the Chronicles of the Kings of Israel. [§]
ve-ye-ter di-vrei pe-kakh-ya-hu ve-khal-a-she-r a-sa-hu hi-nam ke-tu-vim al-se-fer di-vrei ha-ya-mim le-mal-khei yis-ra-el.
This verse states that the remaining words of Pekahiah and everything he did are written in the book of the Chronicles of the Kings of Israel. 'Pekahiah' is a proper noun, a name. 'Dibrei' means 'words'. 'Pekahiah' is followed by 've-khal asher asa' which means 'and all that he did'. 'Hinham' means 'they are'. 'Ketuvim' means 'written'. 'Al sefer' means 'on the book'. 'Dibrei hayamim' means 'the chronicles'. 'Le-mal-khei yisrael' means 'of the kings of Israel'.
[2KI.15.27] In the year fifty-two, to Azariah king of Judah, Pekah son of Remalyahu reigned over Israel in Samaria for twenty years. [§]
bishnat chamishim ushtayim shanah laazarya melech yehudah, malach pekach ben-remalyahu al-yisrael beshomron esrim shanah.
This verse states that in the fifty-second year of Azariah, king of Judah, Pekah son of Remalyahu reigned over Israel in Samaria for twenty years. The words 'bishnat' means 'in the year of', 'chamishim ushtayim' means 'fifty and two', 'shanah' means 'year', 'laazarya' means 'to Azariah', 'melech' means 'king', 'yehuda' means 'Judah', 'malach' means 'reigned', 'pekach' is a proper name, 'ben' means 'son of', 'remalyahu' is a proper name, 'al' means 'over', 'yisrael' means 'Israel', 'beshomron' means 'in Samaria', and 'esrim shanah' means 'twenty years'.
[2KI.15.28] And he did the evil in the eyes of Yahveh, he did not turn away from the sins of Yarav'am son of Nevat, who caused Israel to sin. [§]
va'ya'as ha'ra b'einei Yahveh lo sar min chatto'ot Yarav'am ben Nevat asher hech'tia et Yisra'el
This verse describes actions that were displeasing to Yahveh. It states that someone did evil in the sight of Yahveh and did not depart from the sins of Yarav'am son of Nevat, who caused Israel to sin.
[2KI.15.29] In the days of Pekah, king of Israel, Tiglath-Pileser, king of Assyria, came. He took Iyon and Abel-beth-maacah and Janoh and Kadesh and Hazor and the Gilead and the Galilee, all the land of Naphtali. And he exiled them to Assyria. [§]
bee-may-pee-kah-khah meh-lekh-yis-rah-el bah tee-glaht-pee-lah-eh-ser meh-lekh ahsh-oor vay-ee-kahkh et-ee-yohn ve-et-ah-vel beit-mah-ah-khah ve-et-yah-nohkh ve-et-keh-desh ve-et-khah-tsohr ve-et-hah-gil-ahd ve-et-hah-gah-lee-lah khol eh-rets nap-tah-lee vah-yah-glehm ahsh-oo-rah
This verse describes the invasion of Tiglath-Pileser, the king of Assyria, into the kingdom of Israel during the reign of Pekah, the king of Israel. He captured several cities and regions, including Iyon, Abel-beth-maacah, Janoh, Kadesh, Hazor, Gilead, and Galilee, the entire land of Naphtali. He then deported the people to Assyria.
[2KI.15.30] And Hoshea, son of God, conspired against Pekah, son of Remalyahu, and he struck him and killed him, and he reigned in his place in the twentieth year of Yotam, son of Uzziyahu. [§]
Va-yik-shar-kesher Hoshea ben-Elah al-Pekah ben-Remalyahu va-yakehu va-yemitehu va-yimloch tachatav bishnat esrim le-Yotam ben-Uzziyahu.
This verse describes a conspiracy by Hoshea, son of Elah, against Pekah, son of Remalyahu. Hoshea struck Pekah and killed him, then reigned in his place during the twentieth year of the reign of Yotam, son of Uzziyahu.
[2KI.15.31] And the remainder of the words of Pekah and all that he did are written upon a book of the chronicles of the kings of Israel. [§]
ve-ye-ter di-vrei-pe-kach ve-chol-a-sher a-sah hee-nam ke-tu-vim al-se-fer di-vrei ha-ya-mim le-mal-chei yis-ra-el.
This verse discusses additional accounts concerning Pekah and everything that he did. It states these accounts are written in a book of the chronicles of the kings of Israel.
[2KI.15.32] In the year two, during the reign of Pekach son of Remalyahu, king of Israel, Jotham son of Uzziyahu became king of Judah. [§]
bishnat shtayim lefeqach ben-rmalyahu melech yisrael malach yotham ben-uzziyahu melech yehudah.
This verse describes the year that Jotham became king of Judah. 'Bishnat' means 'in the year of'. 'Shtayim' means 'two'. 'Pekach' is a proper noun, a king of Israel. 'Ben' means 'son of'. 'Rmalyahu' is a proper noun, a father's name. 'Melech' means 'king'. 'Yisrael' is the nation of Israel. 'Malach' means 'reigned' or 'became king'. 'Yotham' is a proper noun, a king's name. 'Uzziyahu' is a proper noun, a father's name. 'Yehudah' is the nation of Judah.
[2KI.15.33] He 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 Tsadok. [§]
ben-esh-rim ve-cha-mesh sha-nah ha-yah be-mal-cho ve-shesh-es-reh sha-nah ma-lach bi-ru-sha-lai-im ve-shem im-mo ye-ru-sha bat-tsa-dok.
This verse describes the age and reign of a king. "Ben-esh-rim ve-cha-mesh sha-nah" means 'son of twenty and five years,' which translates to 'twenty-five years old.' "Ha-yah be-mal-cho" means 'was in his kingdom' or 'was king.' "Ve-shesh-es-reh sha-nah ma-lach" means 'and sixteen years he reigned.' "Bi-ru-sha-lai-im" means 'in Jerusalem.' "Ve-shem im-mo" means 'and the name of his mother.' "Ye-ru-sha" is the name of the mother. "Bat-tsa-dok" means 'daughter of Tsadok.'
[2KI.15.34] And he did the right thing in the eyes of Yahveh, just as all that his father Uziyahu had done, he did. [§]
Va-ya-as ha-ya-shar be-ei-nei Yahveh ke-kol asher-asah Uziyahu aviv asah.
This verse describes someone doing what is right in the eyes of Yahveh, just as his father Uziyahu had done. 'Va-ya-as' means 'and he did'. 'Ha-ya-shar' means 'the right thing'. 'Be-ei-nei' means 'in the eyes of'. 'Yahveh' is the proper name of God. 'Ke-kol' means 'like all'. 'Asher-asah' means 'that he did'. 'Uziyahu' is a proper name, his father's name. 'Aviv' means 'his father'. 'Asah' means 'he did'.
[2KI.15.35] But the high places did not disappear; still the people sacrificed and offered incense on the high places. He built the upper gate of the house of Yahveh. [§]
rak habbamot lo saru od ha'am mezabehim umkatrim babamot hu bana et sha'ar beit-Yahveh ha'elyon.
This verse discusses the high places (bamot) where the people continued to worship and offer sacrifices, even after a king built the upper gate of the temple of Yahveh. "Rak" means "only" or "but". "Bamot" refers to high places used for worship. "Lo saru" means "did not turn away". "Od" means "still" or "yet". "Mezabehim" means "sacrificing". "Umkatrim" means "and offering incense". "Hu bana" means "he built". "Sha'ar" means "gate". "Beit-Yahveh" means "house of Yahveh" or "temple of Yahveh". "Ha'elyon" means "the upper".
[2KI.15.36] And the rest of the words of Jotham, which he did, are they not written in the book of the Chronicles of the kings of Judah? [§]
ve-yeter divrei yotam asher asa haloa heim ketuvim al-sefer divrei ha-yamim le-malhei yehudah
This verse discusses the remaining deeds of Jotham. It states that his actions are written in the book of the Chronicles of the kings of Judah.
[2KI.15.37] In those days, Yahveh began to send Rezin, king of Aram, and Pekah son of Remalyahu into Judah. [§]
ba-ya-mim ha-hem he-chel Yahveh le-hash-lee-ach bi-ye-hu-dah ret-zin me-lech a-ram ve-et pe-kach ben-re-mal-ya-hu.
This verse describes a time when Yahveh began to send Rezin, king of Aram, and Pekah son of Remalyahu into Judah. The verse focuses on the beginning of a divine action, the sending of these two kings as agents.
[2KI.15.38] And Jotham lay down with his fathers and was buried with his fathers in the city of David, his father. And Ahaz, his son, reigned in his place. [§]
va-yish-kach yo-tam im-a-vo-tav va-yi-ka-ver im-a-vo-tav be-ir da-vid a-vav va-yim-loch a-chaz beno tach-tav.
This verse describes the death and burial of Jotham and the subsequent reign of his son Ahaz. 'Jotham' is a proper noun, the name of a person. 'fathers' refers to ancestors. 'city of David' is a place name. 'son' denotes a familial relationship. 'beneath him' means succeeding him as king.
2KI.16
[2KI.16.1] In the seventeenth year, to Pekah son of Remalyahu, Ahaz son of Jotham became king of Judah. [§]
bishnat shva-esre shanah lpeqach ben-rmalyahu malach achaz ben-yotam melech yehudah
This verse describes the year and circumstances of Ahaz becoming king of Judah. 'bishnat' means 'in the year'. 'shva-esre' is 'seventeen'. 'shanah' means 'year'. 'lpeqach ben-rmalyahu' means 'to Pekah, son of Remalyahu'. 'malach' means 'reigned' or 'became king'. 'achaz ben-yotam' means 'Ahaz, son of Jotham'. 'melech yehudah' means 'king of Judah'.
[2KI.16.2] A son of twenty years Ahaz held the kingdom, and sixteen years he reigned in Jerusalem. And he did not do what was right in the eyes of Yahveh, the Gods, his God, like David his father. [§]
ben-esh-rim sha-nah a-chaz be-mal-kho ve-shesh-es-reh sha-nah ma-lach bi-yer-u-sha-la-yim ve-lo-a-sah ha-yashar be-ei-nei Yahveh Elohim-o ke-da-vid av-iv
This verse describes the age and reign of Ahaz, a king of Judah. It states he began his reign at age twenty and ruled for sixteen years in Jerusalem. It also notes he did not do what was right in the eyes of Yahveh, the Gods, his God, as his father David had done.
[2KI.16.3] And he walked in the way of the kings of Israel, and also made his son pass through the fire, like the abominations of the nations whom Yahveh had dispossessed from before the children of Israel. [§]
va-yeh-lech be-deh-rech mal-kei yis-ra-el ve-gam et be-no he-eh-veer ba-esh ke-to-eh-vot ha-go-yim a-sher ho-reesh Yahveh o-tam mip-nei be-nei yis-ra-el
This verse describes a king of Judah who followed the practices of the kings of Israel, and even made his son pass through the fire as a form of worship, a practice abhorrent to Yahveh and characteristic of the nations Yahveh dispossessed for the sake of the children of Israel.
[2KI.16.4] 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.
[2KI.16.5] Then Rezin, king of Aram, and Pekah, son of Remalyahu, king of Israel, will go up to Jerusalem for war, and they besieged Ahaz, and they were not able to fight. [§]
Az ya'aleh retzin melech Aram upekhah ben Remalyahu melech Yisrael Yerushalayim lamilchama vayatsuru al Achaz velo yachlu lehilachem.
This verse describes the ascent of Rezin, king of Aram, and Pekah, son of Remalyahu, king of Israel, to Jerusalem for war. They besieged Ahaz, but were unable to fight. The names are translated literally, and the verb forms are rendered as straightforward English equivalents. 'Lamachama' translates to 'for war', and 'velo' translates to 'and not'.
[2KI.16.6] At that time, Rezin, king of Aram, restored Elath to Aram, and he displaced the Judeans from Elath. Then Aromaeans came to Elath and settled there, and they continue to dwell there even until this day. [§]
Ba'et hahia heshiv retzin melekh Aram et eilat la'Aram vayinash'el et ha'Yehudim me'eilot va'Aromim bau eilat vayeshvu sham ad ha'yom hazeh.
This verse describes a time when Rezin, the king of Aram, restored Elath to Aram. He removed the Judeans from Elath, and then Aromaeans came to Elath and settled there, continuing until the present day.
[2KI.16.7] And Ahaz sent messengers to Tiglath-Pileser, king of Assyria, saying, "I am your servant and your son. Come up and save me from the hand of the king of Aram and from the hand of the king of Israel, who rise up against me." [§]
va-yish-lach a-chaz mal-a-chim el-tig-lat pe-le-ser me-lech-ash-shur le-e-mor avd-cha u-vin-cha a-nee a-leh ve-ho-shi-e-nee mi-kaf me-lech-a-ram u-mi-kaf me-lech yis-ra-el ha-ko-mim a-lai.
This verse describes Ahaz, king of Judah, sending messengers to Tiglath-Pileser, king of Assyria, seeking help against kings Aram and Israel who are opposing him. The verse uses titles and declarations of subservience common in ancient Near Eastern correspondence.
[2KI.16.8] And Ahaz took the silver and the gold that was found in the house of Yahveh and in the treasuries of the house of the king, and he sent a bribe to the king of Assyria. [§]
Va-yikach Achaz et-ha-kesef ve-et-ha-zahav ha-nimtza beit Yahveh u-ve-otzarot beit ha-melech va-yishlach le-melech-Ashur shochad.
This verse describes King Ahaz taking silver and gold from the Temple of Yahveh and the royal treasuries and sending it as a bribe to the king of Assyria. 'Va-yikach' means 'and he took'. 'Achaz' is the name of the king. 'Et-ha-kesef' means 'the silver'. 'Ve-et-ha-zahav' means 'and the gold'. 'Ha-nimtza' means 'that is found'. 'Beit Yahveh' means 'the house of Yahveh'. 'U-ve-otzarot' means 'and in the treasuries'. 'Beit ha-melech' means 'the house of the king'. 'Va-yishlach' means 'and he sent'. 'Le-melech-Ashur' means 'to the king of Assyria'. 'Shochad' means 'bribe'.
[2KI.16.9] And the king of Assyria listened to him, and the king of Assyria went up to Damascus and captured it, and exiled its people to Kir, and he killed Rezin. [§]
vayishma elav melekh assur vayya'al melekh assur el-dammesek vayitpesha vahayagleha qirha ve'et rezin hemith.
This verse describes the king of Assyria listening to a request, then going to Damascus, capturing it, exiling its people to Kir, and killing Rezin. Each name is a title or place.
[2KI.16.10] And King Ahaz went to meet Tiglath-Pileser, the king of Assyria, in Damascus, and he saw the altar that was in Damascus. Then King Ahaz sent to Urijah the priest a depiction of the altar and its plan, concerning all of its workmanship. [§]
Va-yelech ha-melech Achaz li-kre’at Tiglat Pil’eser melech-Ashur Dummesek va-yera et-ha-mizbe’ach asher be-Dammesek va-yishlach ha-melech Achaz el-Uriyya ha-kohen et-d’mut ha-mizbe’ach ve-et-tavnit’o le-chol ma’aseihu.
This verse describes King Ahaz of Judah going to meet Tiglath-Pileser, the king of Assyria, in Damascus. While there, he observed an altar in Damascus and then sent a detailed representation of it to Urijah the priest, including all its specifications, so that a similar altar could be constructed.
[2KI.16.11] And Uriah the priest built the altar according to all that King Ahaz had sent from Damascus. Thus did Uriah the priest, until King Ahaz came from Damascus. [§]
va-yiven uriyah ha-kohen et-ha-mizbeach ke-kol asher-shalach ha-melech achaz mi-dammesek ken asa uriyah ha-kohen ad-bo ha-melech-achaz mi-dammashek.
This verse describes Uriah the priest building an altar according to the specifications King Ahaz sent from Damascus. It states that Uriah did everything as King Ahaz commanded until the king himself returned from Damascus.
[2KI.16.12] And the king came from Damascus, and the king saw the altar, and the king approached to the altar, and he went up upon it. [§]
Va-yavo ha-melech mi-Dammesek va-yera ha-melech et-ha-mizbeach va-yikrav ha-melech al-ha-mizbeach va-ya’al alav.
This verse describes a king arriving from Damascus and interacting with an altar. 'Va-yavo' means 'and he came'. 'Ha-melech' means 'the king'. 'Mi-Dammesek' means 'from Damascus'. 'Va-yera' means 'and he saw'. 'Et-ha-mizbeach' means 'the altar'. 'Va-yikrav' means 'and he approached'. 'Al-ha-mizbeach' means 'to the altar'. 'Va-ya’al' means 'and he went up'. 'Alav' means 'upon it'.
[2KI.16.13] And he offered his burnt offering and his grain offering, and he poured his drink offering, and he splashed the blood of the peace offerings which is his upon the altar. [§]
vayakter et-olotav ve'et-minchatav vayasech et-nisko vayizrok et-dam-hashlamim asher-lo al-hamizbeach.
This verse describes a sacrificial ritual. "Vayakter" means "and he offered". "Olotav" is "his burnt offering". "Minchatav" is "his grain offering". "Vayasech" means "and he poured". "Nisko" is "his drink offering". "Vayizrok" means "and he splashed". "Dam-hashlamim" is "the blood of the peace offerings". "Asher-lo" is "which is his". "Al-hamizbeach" is "on the altar".
[2KI.16.14] And the bronze altar that is before Yahveh, he moved it from before the face of the house, from between the altar and between the house of Yahveh, and he put it on the northern side of the altar. [§]
ve’et hamizbach hanachoshet asher lipnei Yahveh, vayakrev me’et pnei habayit mibein hamizbach u’mibein beit Yahveh, vayiten oto al-yerek hamizbeach tzaponah.
This verse describes the moving of the bronze altar before Yahveh. Specifically, it states that the altar was moved from in front of the house, between the altar and the house of Yahveh, and then placed on the northern side of the altar.
[2KI.16.15] And the king Ahaz commanded Uriah the priest, saying, "Upon the great altar, offer the morning burnt offering and the evening grain offering, and the burnt offering of the king and its grain offering, and the burnt offering of all the people of the land and their grain offerings, and their drink offerings, and all blood of the burnt offering and all blood of the sacrifice, you shall sprinkle upon it. And the bronze altar shall be for me to inspect." [§]
Va-ye-tsa-veh-hu ha-me-lech-ach-az et-u-ri-yah ha-co-hen le-e-mor al ha-miz-be-ach ha-ga-dol ha-kteir et-o-lat-ha-bo-ker ve-et min-chat ha-erev ve-et o-lat ha-me-lech ve-et min-cha-to ve-et o-lat kol-am ha-aretz u-min-cha-tam ve-nis-ke-heim ve-kol-dam o-lah ve-kol-dam-zevach a-lav tiz-rok u-miz-bach ha-ne-choshet yi-hyeh-li le-va-ker.
This verse details King Ahaz instructing the priest Uriah regarding sacrifices to be offered on the great altar. The instructions encompass the morning burnt offering, the evening grain offering, the king’s burnt offering and grain offering, the burnt offering and grain offering of all the people of the land, their drink offerings, all blood of the burnt offering, and all blood of the sacrifice to be sprinkled upon it. He also speaks of the bronze altar being for his inspections.
[2KI.16.16] And Uriah the priest did as all that the king Ahaz commanded. [§]
Va-ya-as Uri-yah ha-ko-hen ke-kol a-sher tzi-vah ha-me-lech A-chaz.
This verse describes Uriah the priest doing as the king Ahaz commanded him. 'Va-ya-as' means 'and he did'. 'Uriyah' is a proper noun, a man’s name. 'Ha-kohen' means 'the priest'. 'Ke-kol' means 'as all' or 'according to all'. 'A-sher' is a relative pronoun meaning 'that' or 'which'. 'Tzi-vah' means 'he commanded'. 'Ha-melech' means 'the king'. 'A-chaz' is a proper noun, the king’s name.
[2KI.16.17] And King Ahaz cut apart the platforms of the machines and removed them from above them, and the basin and the sea he lowered from above the bronze oxen which were underneath it, and he gave it upon a pavement of stones. [§]
va-ye-kat-tetz ha-me-lech a-chaz et-ha-mis-ge-rot ha-me-kho-not va-ya-sar me-a-lei-hem ve-et ha-kee-yor ve-et ha-yam ho-rid me-al ha-ba-kar ha-ne-ho-shet a-sher ta-chat-tei-ha va-yi-ten o-to al mar-tse-fet a-va-nim.
This verse describes King Ahaz removing elements from the temple furnishings, specifically dismantling the platforms, removing the basins, and lowering the sea (large basin) from the bronze oxen that supported it. He then placed it upon a pavement of stones.
[2KI.16.18] And he turned away from the Sabbath structure which they built in the house, and from the outer entrance of the king, turning away from the house of Yahveh because of the king of Assyria. [§]
ve'et-miyyasak hashabat asher-banu babayit ve'et-mevo hammelech hachitzonah hesev beit Yahveh mipnei melech Ashur.
This verse describes someone turning away from the house of Yahveh because of the king of Assyria. Specifically, it mentions turning away from the Sabbath structure built in the house and the outer entrance of the king. 'Miyyasak hashabat' refers to a structure related to the Sabbath, possibly a covered area or a specific architectural feature. 'Mevo hammelech hachitzonah' means 'the outer entrance of the king'.
[2KI.16.19] And the rest of the words of Ahaz, which he did, are they not written on the book of the words of the days for the kings of Judah? [§]
ve-yeter divrei achaz asher asa haloa hem ketuvim al-sefer divrei ha-yamim le-malchei yehudah.
This verse discusses the remaining deeds of King Ahaz. It states that his actions are written in the book of the Chronicles of the kings of Judah. Let’s break down the names: ‘dibrei’ means ‘words of’, ‘ha’ is ‘the’, ‘yamim’ is ‘days’, ‘malchei’ means ‘kings of’, and ‘yehudah’ is ‘Judah’.
[2KI.16.20] And Ahaz lay down with his ancestors and was buried with his ancestors in the city of David. And Hezekiah, his son, reigned in his place. [§]
vayishkach achaz im-avotav vayikaber im-avotav be-ir david vayimloch chizkiyahu beno tachatav.
This verse describes the death and burial of King Ahaz, and the subsequent ascension of his son, Hezekiah, to the throne. 'Vayishkach' means 'and he lay down' (meaning he died). 'Im-avotav' means 'with his fathers' (ancestors). 'Vayikaber' means 'and he was buried'. 'Be-ir David' means 'in the city of David'. 'Vayimloch' means 'and he reigned'. 'Chizkiyahu' is the name Hezekiah. 'Beno' means 'his son'. 'Tachatav' means 'in his place' or 'instead of him'.
2KI.17
[2KI.17.1] In the year twelve of Achaz, king of Judah, Hoshea son of Elah reigned in Samaria over Israel nine years. [§]
bishnat sh'teim esrei l'achaz melech y'hudah, malach hoshea ben-elah b'shomron al-yisrael tesha shanim.
This verse describes the beginning of Hoshea’s reign over Israel. ‘Bishnat’ means ‘in the year’. ‘Sh’teim esrei’ means ‘twelve’. ‘L’achaz’ means ‘of Achaz’. ‘Melech’ means ‘king’. ‘Y’hudah’ is Judah. ‘Malach’ means ‘reigned’ or ‘became king’. ‘Hoshea’ is the name Hoshea. ‘Ben-elah’ means ‘son of Elah’. ‘B’shomron’ means ‘in Samaria’. ‘Al-yisrael’ means ‘over Israel’. ‘Tesha shanim’ means ‘nine years’.
[2KI.17.2] And he did the evil in the eyes of Yahveh, but not like the kings of Israel who were before him. [§]
va-yas as ha-ra be-ei-nei Yahveh rak lo ke-mal-kei Yis-ra-el a-sher ha-yu le-fa-nav.
This verse describes someone doing evil in the eyes of Yahveh, but not to the same extent as the kings of Israel who came before them. 'Va-yas' means 'and he did'. 'Ha-ra' means 'the evil'. 'Be-ei-nei' means 'in the eyes of'. 'Rak' means 'only' or 'but'. 'Lo' means 'not'. 'Ke' means 'like' or 'as'. 'Mal-kei' means 'kings of'. 'Yis-ra-el' is 'Israel'. 'A-sher' means 'who' or 'which'. 'Ha-yu' means 'were'. 'Le-fa-nav' means 'before him'.
[2KI.17.3] Against him came Shalmaneser, king of Assyria, and Hoshea became his servant, and he paid him tribute. [§]
‘alayv ‘alah shalman’eser melek ‘ashur vayhi-lo hoshea ‘eved vayyeshev lo minchah.
This verse describes Shalmaneser, the king of Assyria, receiving tribute from Hoshea, who is his servant. ‘Alayv means ‘upon him’ or ‘against him’, indicating Shalmaneser’s action. Vayhi-lo means ‘and there was for him’ or ‘and he had’. Minchah refers to a tribute or offering.
[2KI.17.4] Now the king of Assyria found a conspiracy in Hoshea, for he had sent messengers to the king of Egypt and did not bring tribute to the king of Assyria yearly. Therefore, the king of Assyria restrained him and imprisoned him in a house of confinement. [§]
Va-yim-tza me-lech-ash-shur be-ho-she-a kesher asher sha-lach mal-a-chim el-so me-lech-mitz-rayim ve-lo he-eh-lah min-chah le-me-lech ash-shur ke-shanah be-shanah va-ya-atz-re-hu me-lech ash-shur va-ya-as-re-hu beit ke-leh.
This verse describes the king of Assyria discovering a conspiracy by Hoshea, who sent messengers to the king of Egypt and stopped paying tribute to the king of Assyria as he had done previously. As a result, the king of Assyria imprisoned Hoshea.
[2KI.17.5] And the king of Assyria came up against all the land, and he came up against Samaria, and he besieged it for three years. [§]
Va-ya'al me-lech-ash-shur be-chol-ha-aretz, va-ya'al shom-ron, va-ya-tzar a-lei-ha sha-losh sha-nim.
This verse describes the king of Assyria coming up against all the land and specifically against Samaria, and besieging it for three years. 'Va-ya'al' means 'and he came up'. 'Me-lech-ash-shur' is 'the king of Assyria'. 'Be-chol-ha-aretz' means 'against all the land'. 'Shom-ron' is 'Samaria'. 'Va-ya-tzar' means 'and he besieged'. 'A-lei-ha' means 'against it'. 'Sha-losh sha-nim' means 'three years'.
[2KI.17.6] In the ninth year of Hosea, the king of Assyria captured Samaria and exiled the people of Israel to Assyria. He settled them in Halah, and by the river Gozan, and in the cities of Media. [§]
bishnat hatshiyit lehoshea lakhad melech-ashur et-shomron vayegel et-yisrael ashura vayoshev otam bahalach uvekhavvor nehar gozan ve'arei maday.
This verse details the conquest of Samaria by the king of Assyria and the subsequent exile of the people of Israel. 'bishnat hatshiyit lehoshea' means 'in the ninth year of Hosea.' 'lakhad melech-ashur et-shomron' means 'the king of Assyria captured Samaria.' 'vayegel et-yisrael ashura' means 'and he exiled Israel to Assyria.' 'vayoshev otam bahalach uvekhavvor nehar gozan ve'arei maday' means 'and he settled them in Halah, and by the river Gozan, and in the cities of Media.'
[2KI.17.7] And it came to pass that the sons of Israel sinned against Yahveh, the Gods who brought them up from the land of Egypt, from under the hand of Pharaoh, king of Egypt, and they feared other gods. [§]
Va-yhi ki-chat’u bnei-Yisrael la-Yahveh Elohimem hama’aleh otam mei-eretz Mitzrayim mitachat yad Par’oh melech-Mitzrayim va-yir’u Elohim acherim.
This verse describes the Israelites sinning against Yahveh, the Gods who brought them up from the land of Egypt, from under the hand of Pharaoh, king of Egypt, and then fearing other gods.
[2KI.17.8] And they walked in the customs of the nations that Yahveh dispossessed from before the children of Israel, and the kings of Israel who did [these things]. [§]
vayelchu bechukkot hagoyim asher horish Yahveh mipnei benei Yisrael umalkhei Yisrael asher asu.
This verse describes the people walking in the customs of the nations that Yahveh dispossessed from before the children of Israel, and the kings of Israel who did [these things]. 'Vayelchu' means 'and they went'. 'Bechukkot' means 'in the customs'. 'Hagoyim' means 'the nations'. 'Asher' means 'that/which'. 'Horish' means 'dispossessed'. 'Yahveh' is the proper name of God. 'Mipnei' means 'from before'. 'Benei' means 'sons of/children of'. 'Yisrael' is the name of the nation Israel. 'Umalkhei' means 'and the kings of'. 'Asher asu' means 'that did/who did'.
[2KI.17.9] The sons of Israel practiced things that were not true concerning Yahveh, their Gods, and they built for themselves high places in all their cities, from watchtower to fortified city. [§]
vayechapfu bnei yisrael dvarim asher lo khen al-yahveh eloheihem vayivnu lahem bamot bekhal areihem mimigdal notzrim ad ir mivtzar
This verse describes the Israelites engaging in false practices related to Yahveh, their Gods. Specifically, they built high places for worship in all their cities, from watchtowers to fortified cities.
[2KI.17.10] And they set up for themselves pillars and Asherah poles on every high hill and under every lush tree. [§]
vayatzivu lahem matzeivot vaasherim al kol givah gevohah vetachat kol etz raanan
This verse describes the people setting up sacred pillars and Asherah poles in various locations. "Vayatzivu" means "and they set up". "Lahem" means "for them". "Matzeivot" is the plural form of "matzeiv", meaning a pillar or sacred stone. "Vaasherim" means "and Asherah poles" – representations of the goddess Asherah. "Al kol givah gevohah" means "on every high hill". "Vetachat kol etz raanan" means "and under every lush tree".
[2KI.17.11] And they offered sacrifices there on all the high places, like the nations that Yahveh had exiled from before them. And they did evil things to provoke Yahveh. [§]
vaykatru-sham bekhal-bamot kaggoyim asher hegla Yahveh mipenehem vayasu dvarim raim lehakis et-Yahveh.
This verse describes the people offering sacrifices on all the high places, like the nations Yahveh had removed from before them. They acted wickedly to provoke Yahveh.
[2KI.17.12] And they served the idols that Yahveh had said to them, "You shall not do this thing." [§]
va-ya-av-du ha-gil-u-lim a-sher a-mar Yahveh la-hem lo ta-asu et-ha-da-var ha-zeh.
This verse describes the people worshipping idols, something that Yahveh had specifically forbidden them to do. 'Va-ya-av-du' means 'and they served'. 'Ha-gil-u-lim' is 'the idols'. 'A-sher' means 'that' or 'which'. 'A-mar' means 'said'. 'Yahveh' is the proper name of God. 'La-hem' means 'to them'. 'Lo ta-asu' means 'you shall not do' or 'do not do'. 'Et-ha-da-var ha-zeh' means 'this thing' or 'the matter'.
[2KI.17.13] And Yahveh declared to Israel and Judah through all of Yahveh’s prophets and all of the seers, saying, "Return from your evil ways and keep Yahveh’s commandments and statutes, as all of the Torah that Yahveh commanded your ancestors, and as I sent to you through the hand of Yahveh’s servants, the prophets." [§]
vayya'ad Yahveh beYisra'el uviYehudah beyad kol nevi'ei kol chozeh le'emor shuvu midarcheichem harai'im veshmru mitzvotai chukkotai kechol hattorah asher tziviti et avoteichem vaasher shalachti aleichem beyad avadai hannevi'im.
This verse describes Yahveh's declaration through all the prophets and seers to Israel and Judah. The message is a call to repentance – to turn from their evil ways and to observe Yahveh’s commandments and statutes as written in the Torah that Yahveh commanded their ancestors and sent to them through Yahveh’s servants, the prophets.
[2KI.17.14] And they did not listen, and they hardened their necks like the neck of their fathers, who did not believe in Yahveh the Gods. [§]
Velo sham'u, vayakshu et-arpam k'oref avotam, asher lo he'eminu ba-Yahveh Elohim
This verse describes the Israelites' refusal to listen and their stubbornness, comparing it to the lack of faith of their ancestors. 'Velo sham'u' means 'and they did not listen.' 'Vayakshu et-arpam' means 'and they hardened their necks' – a metaphor for stubbornness. 'K'oref avotam' means 'like the neck of their fathers.' 'Asher lo he'eminu' means 'who did not believe.' 'Ba-Yahveh Elohim' means 'in Yahveh the Gods'.
[2KI.17.15] And they rejected His laws and the covenant which He made with their fathers, and His testimonies which He testified to them. And they went after worthlessness and became worthless, and after the nations which were around them, which Yahveh had commanded them not to do like them. [§]
va-yim-a-su et-khu-ka-vav ve-et-bri-toh asher ka-rat et-a-vo-tam ve-et eid-o-tav asher he-id bi-bam va-ye-lekhu a-kha-rei ha-he-vel va-ye-heva-lu ve-a-kha-rei ha-go-yim asher se-vi-vo-tam asher tsi-vah Yahveh otam le-vil-ti a-sot ka-hem.
This verse describes a rejection of God's laws, covenant, and testimonies by the people. They turned to follow worthlessness and other nations despite God’s command not to do so. 'Vav' is a conjunction meaning 'and', 'Et' is a grammatical particle marking a definite direct object. 'Asher' means 'which' or 'that'. 'Tsi-vah' means 'commanded', 'le-vil-ti' means 'not to'.
[2KI.17.16] And they abandoned all the commandments of Yahveh the Gods, and they made for themselves a carved image, two calves, and they made an Asherah pole, and they bowed down to all the host of the heavens, and they served Baal. [§]
va-ya-az-vu et-kol-mitz-vot YHVH Elohim, va-ya-a-su la-hem ma-seh-kah shneiim agalim, va-ya-a-su a-shei-rah va-yish-tachav-vu le-kol-tze-vah ha-sha-ma-yim, va-ya-av-du et-ha-Ba-al.
This verse describes the people abandoning the commandments of Yahveh the Gods and instead creating idols to worship other deities. Specifically, they made two golden calves, an Asherah pole, and bowed down to the host of heaven, and served Baal.
[2KI.17.17] And they passed their sons and their daughters through the fire, and they practiced sorceries and they divined, and they sold themselves to do evil in the eyes of Yahveh, to anger him. [§]
va'yaviru et benehem ve'et benotehem ba'esh vayiksemu kesamim veyenachesu vayitmakru la'asot hara be'einei Yahveh lehak'iso.
This verse describes people passing their sons and daughters through fire, practicing sorcery and divination, and doing evil in the eyes of Yahveh, to provoke him to anger. 'va'yaviru' means 'and they passed'. 'et' is a grammatical marker. 'benehem' means 'their sons'. 've'et benotehem' means 'and their daughters'. 'ba'esh' means 'in the fire'. 'vayiksemu' means 'and they practiced'. 'kesamim' means 'sorceries'. 'veyenachesu' means 'and they divined'. 'vayitmakru' means 'and they sold themselves'. 'la'asot' means 'to do'. 'hara' means 'evil'. 'be'einei' means 'in the eyes of'. 'Yahveh' is the name of God. 'lehak'iso' means 'to anger him'.
[2KI.17.18] And Yahveh became very angry with Israel, and He removed them from before His face. Nothing remained except the tribe of Judah alone. [§]
Va-yit-a-naf Yahveh me-od be-yis-ra-el va-ye-si-rem me-al pa-nav lo nish-ar rak she-vet Ye-hu-dah le-vad-do.
This verse describes Yahveh's anger towards Israel and the subsequent removal of their favor. It states that only the tribe of Judah remained. 'Va-yit-a-naf' indicates intense anger. 'Me-od' means 'very' or 'greatly'. 'Be-yis-ra-el' means 'with Israel'. 'Va-ye-si-rem' means 'and He removed'. 'Me-al pa-nav' means 'from before His face'. 'Lo nish-ar' means 'did not remain'. 'Rak' means 'only'. 'She-vet' means 'tribe'. 'Ye-hu-dah' is the name 'Judah'. 'Le-vad-do' means 'alone'.
[2KI.17.19] Even Judah did not keep the commands of Yahveh, the Gods, and they went in the customs of Israel which they had done. [§]
Gam-Yehudah lo shamar et-mitzvot Yahveh Elohim
This verse discusses Judah failing to keep the commands of Yahveh, the Gods. "Gam" means also or even. "Yehudah" is Judah. "Lo shamar" means did not keep. "Et-mitzvot" is the direct object marker with "commands". "Yahveh Elohim" refers to Yahveh, the Gods. The final clause indicates they followed the practices of Israel, which they had made.
[2KI.17.20] And Yahveh rejected all the offspring of Israel, and He afflicted them, and He delivered them into the hand of oppressors until He cast them from His face. [§]
Va-yim-as Yahveh be-chol-ze-ra Yis-ra-el va-ya-anem va-yit-nem be-yad-so-sim ad asher hish-lee-cham mi-panav.
This verse describes Yahveh rejecting all the offspring of Israel, afflicting them, and delivering them into the hand of oppressors until He cast them from His face. Let's break down each part: 'Va-yim-as' means 'and rejected'. 'Yahveh' is the proper name of God. 'Be-chol-ze-ra Yis-ra-el' means 'in all the offspring of Israel'. 'Va-ya-anem' means 'and He afflicted them'. 'Va-yit-nem' means 'and He delivered them'. 'Be-yad-so-sim' means 'into the hand of oppressors'. 'Ad asher' means 'until'. 'Hish-lee-cham' means 'He cast them'. 'Mi-panav' means 'from His face'.
[2KI.17.21] For Israel tore itself away from the house of David, and they made Jeroboam, son of Nebat, king. And Jeroboam led Israel away from following Yahveh, and he caused them to commit a great sin. [§]
ki-ka-ra yis-ra-el me-al beit da-vid va-yam-li-chu et ya-rav-am ben nev-at va-ya-da ya-rav-am et yis-ra-el me-a-cha-rei Yahveh ve-hech-te-am cha-ta-ah ged-o-lah
This verse describes Israel’s separation from the house of David and the subsequent actions of Jeroboam, son of Nebat. It states that Jeroboam led Israel away from Yahveh and caused them to commit a great sin.
[2KI.17.22] The sons of Israel walked in all the sins that Jeroboam had made, and they did not turn away from them. [§]
vayelchu benee yisrael bekhal khatto’ot yarav’am asher asa lo saru minena
This verse describes the people of Israel walking in all the sins of Jeroboam, which he had made, and they did not turn away from them. 'Benee' means 'sons of'. 'Bekhal' means 'in all'. 'Khatto’ot' is the plural of 'sin'. 'Asher' means 'which'. 'Lo saru' means 'did not turn away'. 'Minena' means 'from them'.
[2KI.17.23] Until Yahveh removed Israel from before his face, as he spoke by the hand of all his servants the prophets, and he exiled Israel from his land to Assyria until this day. [§]
ad asher heseer Yahveh et Yisrael me'al panav kasher diber beyad kol avadav hannevi'im vayagel Yisrael me'al admato Ashshura ad hayom hazeh.
This verse describes the exile of Israel from the land. 'Ad asher' means 'until'. 'Heseer' means 'remove'. 'Yahveh' is the name of God. 'Yisrael' means Israel. 'Me'al panav' means 'from before his face'. 'Kasher' means 'as'. 'Diber' means 'speak'. 'Beyad' means 'by the hand of'. 'Kol avadav hannevi'im' means 'all his servants the prophets'. 'Vayagel' means 'and he exiled'. 'Admato' means 'his land'. 'Ashshura' means Assyria. 'Ad hayom hazeh' means 'until this day'.
[2KI.17.24] And the king of Assyria brought people from Babel, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and he settled them in the cities of Samaria instead of the descendants of Israel. And they inherited Samaria and they dwelt in its cities. [§]
va-ya-ve' me-lech-ash-shur mi-va-vel u-mi-ku-tah u-me-av-vah u-me-cha-mat u-sef-ar-vay-im va-yo-shev be-a-rei sho-mer-on ta-chat benei yis-ra-el va-yir-shu et-sho-mer-on va-yesh-vu be-a-rei-ha
This verse describes the king of Assyria bringing people from various regions to inhabit the cities of Samaria in place of the Israelites. 'Va' means 'and', 'melech' means 'king', 'Ashshur' is Assyria, 'mi' means 'from', 'Bavel' is Babel, 'Kutah' is Cuthah, 'Avvah' is Ava, 'Chamat' is Hamath, 'Sefarvayim' is Sepharvaim, 'yo-shev' means 'he settled', 'be-arei' means 'in the cities of', 'shomeron' is Samaria, 'tachat' means 'instead of', 'bnei' means 'sons of' (or descendants of), 'Yisrael' is Israel, 'yir-shu' means 'they inherited', 'et' is a direct object marker, 'va-yesh-vu' means 'and they sat/dwelt', 'be-arei-ha' means 'in its cities'.
[2KI.17.25] And it happened at the beginning of their dwelling there, they did not see Yahveh. And Yahveh sent lions among them, and they were killing among them. [§]
Va-yhi bi-teh-hil-lat shiv-tam sham, lo yar’u et-Yahveh. Va-yishal-lach Yahveh ba-hem et-ha-aryot, va-yi-hyu hor-gim ba-hem.
This verse describes a situation where people settling in a new place did not recognize or fear Yahveh. As a consequence, Yahveh sent lions among them, and the lions killed people.
[2KI.17.26] And they said to the king of Assyria, saying, "The nations which you exiled and settled in the cities of Samaria do not know the law of the god of the land." So he sent lions among them, and they were killing them, because they did not know the law of the god of the land. [§]
vayomru lemelech assur leemor hagogiyim asher higlita vatoshev bearei shomron lo yad'u et mishpat elohei ha'aretz vayishallach bam et ha'aryot vehinam memitim otam ka'asher einam yode'im et mishpat elohei ha'aretz.
This verse recounts a report made to the king of Assyria. It describes how the nations that the king had exiled and settled in the cities of Samaria did not know the law of the god of the land. As a result, the god sent lions among them, killing people because they were ignorant of the land's god's law.
[2KI.17.27] And the king of Assyria commanded, saying, "Bring there one of the priests whom you exiled from there, and let him go and dwell there, and let him instruct the judgement of the Gods of the land." [§]
Va-ye-tsav me-lech-ash-shur le-e-mor ho-li-chu sha-ma echad mee-ha-ko-ha-nim a-sher hig-lee-tem mi-sham ve-yel-chu ve-yesh-vu sham ve-yo-rem et mish-pat elo-hay ha-aretz.
This verse describes the king of Assyria commanding that one of the priests exiled from the land be sent back to instruct the people in the religious laws of the land. "Va-ye-tsav" means "and he commanded". "Melech-ash-shur" is "the king of Assyria". "Le-e-mor" means "to say". "Holichu" means "bring". "Sha-ma" means "there". "Echad" means "one". "Mee-ha-ko-ha-nim" means "of the priests". "Asher hig-lee-tem" means "that you exiled". "Mi-sham" means "from there". "Ve-yel-chu" means "and they will go". "Ve-yesh-vu" means "and they will dwell". "Ve-yo-rem" means "and he will instruct". "Et mish-pat elo-hay ha-aretz" means "the judgement of the Gods of the land".
[2KI.17.28] And one of the priests who had been exiled from Samaria came and settled in Bethel. And he became a teacher to them, showing them how to revere Yahveh. [§]
va-yo-vo e-chad mee-ha-co-han-eem a-sher hig-loo mee-shom-ron va-yeh-shev be-beit-el va-yeh-hee mo-reh ot-tam ei-ch yee-reu et-Yahveh.
This verse describes a priest who was exiled from Samaria and settled in Bethel. He then taught the people how to revere Yahveh.
[2KI.17.29] And they were making nation nation their gods, and they placed them in house house of the high places that the Samaritans made, nation nation in their cities, that they dwell there. [§]
vayihyu osim goy goy elohav, vayannihu bet beit habamot asher asu hashomronim goy goy be'arehem asher hem yoshvim sham.
This verse describes the people making gods for themselves and placing them in the high places built by the Samaritans in their cities. 'Vayihyu' means 'and they became' or 'and they were'. 'Osim' means 'making'. 'Goy goy' means 'nation nation', but in this context signifies gods for each nation. 'Elohav' means 'their gods'. 'Vayannihu' means 'and they left' or 'and they placed'. 'Bet beit habamot' means 'house house of the high places'. 'Asher asu' means 'that made'. 'Hashomronim' means 'the Samaritans'. 'Be'arehem' means 'in their cities'. 'Asher hem yoshvim sham' means 'that they dwell there'.
[2KI.17.30] And the people of Babel made the booths of daughters, and the people of Cuth made Nergal, and the people of Hamath made Ashima. [§]
ve-anshei-bavel asu et-sukkot benot ve-anshei-kut asu et-nergal ve-anshei-hamat asu et-ashima
This verse describes different groups of people making idols. 'anshei' means 'men of' or 'people of'. 'asu' means 'they made'. 'et' is a direct object marker. 'sukkot benot' appears to be the name of an idol, 'nergal' and 'ashima' are also names of idols. The verse lists the people of Babel, Cuth, and Hamath, and the idols they created.
[2KI.17.31] And the Avvim made nivchaz and tartak. And the Sfarvim burned their children in the fire to Adrammelech and Anammelch, the gods of the Sfarvim. [§]
vehaAvvim asu nivchaz ve’et-tartak vehasfarvim sorfim et-beneihem ba’esh leAdrammelech vaAnammelch elohei sfarvim
This verse describes the practices of various peoples. The Avvim made nivchaz and tartak (the specific meaning of these words is unknown). The Sfarvim burned their children in the fire to Adrammelech and Anammelch, the gods of Sfarvim.
[2KI.17.32] And they became fearful of Yahveh, and they appointed for themselves portions of their possessions as priests of the high places, and they made for themselves in the house of the high places. [§]
vayihyu yerei'im et-yehovah vayasu lahem miktsotam kohanei bamot vayihyu osim lahem bebeyt habamot
This verse describes people becoming fearful of Yahveh and then appointing portions of their possessions as priests to the high places, and they made for themselves in the house of the high places.
[2KI.17.33] They were fearful of Yahveh, and they were serving their gods according to the laws of the nations who exiled them from there. [§]
et-Yahveh hayu yire'im ve'et-eloheihem hayu ovdim kemishpat hagoyim asher higlu otam misham.
This verse discusses the people's relationship with Yahveh and their gods after being exiled. "Et" is a particle indicating the direct object. "Hayu" means "were". "Yire'im" means "fearful". "Eloheihem" is the plural "the gods" with a possessive pronoun meaning "their gods". "Ovdim" means "serving". "Kemishpat" means "according to the judgment" or "according to the laws". "Hagoyim" means "the nations". "Ashur higlu otam misham" means "who exiled them from there".
[2KI.17.34] Until this day, they do as the ancient judgments. They do not fear Yahveh, and they do not do according to his statutes and according to his judgments, and according to the law and according to the commandment that Yahveh commanded to the sons of Jacob, whom he named Israel. [§]
ad haiyom haze hem osim kamishpatim harishonim einam yireim et-Yahveh veeinam osim kechukotam uchemishpatam vekhatorah vekhamitzvah asher tzivah Yahveh et-bnei Yaakov asher-sam shmo Yisrael.
This verse discusses people who continue to follow ancient practices despite not fearing Yahveh and disregarding his laws. It emphasizes that they do not adhere to the commandments Yahveh gave to the descendants of Jacob, whom he named Israel. 'Ad haiyom haze' means 'until this day'. 'Osim' means 'they do'. 'Kamishpatim harishonim' means 'like the ancient judgments'. 'Yireim' means 'they fear'. 'Et-Yahveh' signifies 'Yahveh' as the object of their fear or lack thereof. 'Kechukotam' means 'like their statutes'. 'Uchemishpatam' means 'and like their judgments'. 'Khatorah' means 'like the law'. 'Khamitzvah' means 'like the commandment'. 'Tzivah' means 'commanded'. 'Bnei Yaakov' means 'sons of Jacob'. 'Asher-sam shmo' means 'who set his name'. 'Yisrael' is the name 'Israel'.
[2KI.17.35] And Yahveh made a covenant with them and commanded them, saying, "Do not fear other Gods, and do not worship them, and do not serve them, and do not sacrifice to them." [§]
va-yikrot Yahveh itam brit va-yetsavem leemor lo tiru elohim acherim ve-lo tishtachavu lahem ve-lo taavduhm ve-lo tizbechu lahem.
This verse describes a covenant Yahveh makes with a people, and the commands He gives them. The commands center around the prohibition of worshipping other gods. 'Brit' means covenant. 'Tiru' means to fear. 'Tishtachavu' means to worship or prostrate. 'Taavduhm' means to serve. 'Tizbechu' means to sacrifice.
[2KI.17.36] But only Yahveh, who brought you up from the land of Egypt with great power and an outstretched arm, Him you shall fear, and to Him you shall prostrate yourselves, and to Him you shall sacrifice. [§]
ki im-et-Yahveh asher he'elah etchem me'eretz mitzrayim bekoach gadol ubizroa netuyah oto tirau velo tishtachavu velo tizbachu.
This verse speaks of fearing, worshipping, and sacrificing to Yahveh, the God who brought the Israelites out of Egypt with great power and an outstretched arm. 'ki im' indicates 'but only'. 'asher' means 'who' or 'which'. 'he'elah' means 'he raised up' or 'he brought up'. 'etchem' means 'you'. 'me'eretz mitzrayim' means 'from the land of Egypt'. 'bekoach gadol' means 'with great power'. 'ubizroa netuyah' means 'and with an outstretched arm'. 'oto tirau' means 'Him you shall fear'. 'velo tishtachavu' means 'and to Him you shall prostrate yourselves'. 'velo tizbachu' means 'and to Him you shall sacrifice'.
[2KI.17.37] And the statutes and the judgments and the instruction and the commandments which He wrote to you, you shall keep to do all the days, and you shall not fear other Gods. [§]
ve'et-hachukkim ve'et-hamishpatim vehattorah vehamitzvah asher katav lakhem tishmerun la'asot kol-hayamim velo tir'u elohim acherim.
This verse consists of a series of nouns connected by 've'et' (and) and a verb commanding obedience. 'Chukkim' refers to statutes. 'Mishpatim' refers to judgments or ordinances. 'Torah' refers to instruction or law. 'Mitzvah' refers to commandments. 'Asher katav lakhem' means 'which He wrote to you'. 'Tishmerun' is a verb meaning 'you shall keep'. 'La'asot' means 'to do'. 'Kol-hayamim' means 'all the days'. 'Velo tir'u' means 'and you shall not fear'. 'Elohim acherim' means 'other Gods'.
[2KI.17.38] And the covenant that I made with you, do not forget it, and do not fear other Gods. [§]
vehaBrit asher karati itchem lo tishkachu velo tiru Elohim acherim
This verse details a covenant made with 'you' (plural). 'Brit' means covenant. 'Karati' means 'I made'. 'Itchem' means 'with you'. 'Tishkachu' means 'you will forget'. 'Tiru' means 'you fear'. 'Elohim' is 'the Gods', and 'acherim' means 'others'. The verse warns against forgetting the covenant and fearing other gods.
[2KI.17.39] Indeed, if you fear Yahveh, the Gods of you, then He will save you from the hand of all your enemies. [§]
ki im-et-Yahveh Elohimchem tirau vehu yatzil etchem miyad kol-oyevichem.
This verse contains several key names and words. "ki" means "for" or "indeed". "im-et" is a particle indicating emphasis. "Yahveh" is the personal name of God. "Elohim" is a plural form of God, but in this context refers to God. "chem" is a possessive pronoun meaning "your". "tirau" means "you shall fear". "vehu" means "and He". "yatzil" means "He will save". "etchem" means "you". "miyad" means "from the hand of". "kol" means "all". "oyevichem" means "your enemies".
[2KI.17.40] And they did not listen, but they are doing as their first judgement was. [§]
v’lo shamu ki im-k’mishpatam harishon hem osim.
This verse describes a lack of listening or obedience. ‘v’lo shamu’ means ‘and they did not hear’ or ‘and they did not listen’. ‘ki im’ is a construction meaning ‘but as’ or ‘only as’. ‘k’mishpatam harishon’ means ‘like their first judgement’ or ‘according to their first decree’. ‘hem osim’ means ‘they do’ or ‘they are doing’. The whole phrase implies they are continuing to act as if the initial judgement or decree never happened, essentially ignoring it.
[2KI.17.41] And these nations feared Yahveh and served their idols. Also, their children and the children of their children did as their fathers had done, they acted in the same way until this very day. [§]
Va-yee-hoo ha-go-yim ha-el-leh yer-eh-eem et-Yahveh ve-et-pes-ee-lay-hem ha-yoo ov-deem. Gam-be-nay-hem u-ve-nay ve-nay-hem ka-asher ah-soo av-o-tam hem o-seem ad ha-yom ha-zeh.
This verse describes nations who feared Yahveh and simultaneously served their idols. It notes that this practice continued through generations, mirroring the behavior of their ancestors up to the present day.
2KI.18
[2KI.18.1] And it happened in the third year of Hoshea, son of God, king of Israel, that Hizkiyah, son of Achaz, became king of Judah. [§]
Va-yhi bi-shnat shalosh le-hoshea ben-elah melech yisrael, malach chizkiyah ben-achaz melech yehudah.
This verse states that in the third year of Hoshea, son of Elah, king of Israel, Hizkiyah, son of Achaz, became king of Judah. The names are simply transliterated into English. 'Va-yhi' means 'and it happened' or 'and it was'. 'Ben' means 'son' and 'melech' means 'king'.
[2KI.18.2] He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. And the name of his mother was Avi, daughter of Zecharyah. [§]
ben-esrim ve-chamesh shanah hayah be-malcho ve-esrim va-tesha shanah malach bi-Yerushalayim ve-shem imo Avi bat-Zecharyah.
This verse describes the age and reign of a king, and the name of his mother. "Ben-esrim ve-chamesh shanah" means "son of twenty and five years" which translates to "twenty-five years old". "Hayah" means "he was". "Be-malcho" means "in his kingdom". "Ve-esrim va-tesha shanah" means "and twenty and nine years". "Malach" means "he reigned". "Bi-Yerushalayim" means "in Jerusalem". "Ve-shem imo" means "and the name of his mother". "Avi" is the name of the mother. "Bat-Zecharyah" means "daughter of Zecharyah".
[2KI.18.3] And he did what was right in the eyes of Yahveh, as all that his father David had done. [§]
va-ya-as ha-ya-shar be-ei-nei ye-ho-vah ke-kol a-sher-a-sa da-vid a-vee-v
This verse describes someone doing what is right in the eyes of Yahveh, just as his father David did. Let's break down the names: 'Yahveh' is the proper name of God, we are translating it literally. The other words are descriptive and will be translated to make sense in English.
[2KI.18.4] He removed the high places and broke the pillars and cut down the Asherah and cut into pieces the bronze serpent that Moses made, for until those days the children of Israel were burning incense to it, and they called it bronze thing. [§]
Hu hesir et-habamot veshibar et-hamatzzevot vecharat et-haasherah vechittat nekhash hanechoshet asher-asah Moshe ki ad-hayamim hahemah hayu benei-yisrael mekattrim lo vayikra-lo nekhushtan.
This verse describes the destruction of idolatrous objects by a king. 'Hu' means 'He'. 'Hesis' means 'removed'. 'Habamot' means 'the high places'. 'Shibar' means 'broke'. 'Hamatzzevot' means 'the pillars'. 'Charat' means 'cut down'. 'Haasherah' means 'the Asherah (a goddess)'. 'Chittat' means 'cut into pieces'. 'Nekhash' means 'serpent'. 'Hanechoshet' means 'the bronze'. 'Asher-asah' means 'that made'. 'Moshe' is the name 'Moses'. 'Ki' means 'for'. 'Ad-hayamim' means 'until the days'. 'Hahemah' means 'those'. 'Hayu' means 'were'. 'Bnei-yisrael' means 'the children of Israel'. 'Mekattrim' means 'burning incense'. 'Lo' means 'to him'. 'Vayikra-lo' means 'and they called him'. 'Nekhushtan' is a made-up name meaning 'bronze thing'.
[2KI.18.5] In Yahveh, the God of Israel, he trusted, and after Him there was none like Him among all the kings of Judah, and those who were before Him. [§]
Ba-Yahveh Elohei-Yisrael batach ve-acharei-v lo-haya kama-hu be-chol malchei Yehudah va-asher hayu le-fanav.
This verse speaks of trust in Yahveh, the God of Israel. It asserts that there was none like Him among all the kings of Judah who came before. 'Ba' indicates 'in'. 'Elohei' is the plural 'the Gods' in the construct state, becoming 'God of'. 'Yisrael' means 'Israel'. 'Batach' means 'trusted'. 'Ve' means 'and'. 'Acharei-v' means 'after Him'. 'Lo-haya' means 'there was not'. 'Kama-hu' means 'like Him'. 'Be-chol' means 'among all'. 'Malchei' means 'kings of'. 'Yehudah' means 'Judah'. 'Va-asher' means 'and those who'. 'Hayu' means 'were'. 'Le-fanav' means 'before Him'.
[2KI.18.6] And he clung to Yahveh, he did not turn aside from behind him, and he kept his commands which Yahveh commanded to Moses. [§]
Va-yid-bak bah-Yahveh lo-sar me-ah-char-av va-yish-mor mitz-vo-tav asher-tzi-vah Yahveh et-Mosheh.
This verse describes someone clinging to Yahveh and obeying his commands as given to Moses. 'Va-yid-bak' means 'and he clung'. 'Bah-Yahveh' means 'to Yahveh'. 'Lo-sar' means 'did not turn aside'. 'Me-ah-char-av' means 'from behind him'. 'Va-yish-mor' means 'and he kept'. 'Mitz-vo-tav' means 'his commands'. 'Asher-tzi-vah' means 'which commanded'. 'Yahveh et-Mosheh' means 'Yahveh to Moses'.
[2KI.18.7] And Yahveh will be with him in all that he goes out to do, acting wisely, and he rebelled against the king of Assyria and did not serve him. [§]
vehaya Yahveh immō bekhol asher yetze yaskil vayimrod bemelekh-ashshur velo avado
This verse describes a situation where Yahveh will be with someone in all that they do, even when they act wisely and rebel against the king of Assyria, and do not serve him. Let's break down the names: 'Yahveh' is the proper name of God. 'Melekh' means king.
[2KI.18.8] He struck the Philistines until Gaza and its territories, from the tower of watchmen until the city of the fortress. [§]
Hu hika et plishtim ad azzah ve'et gevuleha mimigdal notzrim ad ir mivtzar.
This verse describes a military victory. 'Hu' means 'He'. 'Hika' means 'He struck'. 'Et' is a grammatical marker, often untranslated. 'Plishtim' refers to the Philistines. 'Ad azzah' means 'until Azzah' (Gaza). 'Ve'et gevuleha' means 'and its territories'. 'Mimagdal notzrim' means 'from the tower of watchmen'. 'Ad ir mivtzar' means 'until the city of the fortress'.
[2KI.18.9] And it came to pass in the fourth year of King Hezekiah, it was the seventh year of Hosea son of Elah, king of Israel, that Shalmaneser, king of Assyria, came up against Samaria and besieged it. [§]
Va-yi-hi ba-sha-na ha-re-vi-it le-me-lech Chiz-ki-ya-hu, hi ha-sha-na ha-she-vi-it le-ho-she-a ben-e-la me-lech Yis-ra-el, a-la shal-ma-ne-ser me-lech-ash-shur al-shom-ro-n va-yatzar alei-ha.
This verse describes the fourth year of King Hezekiah’s reign and the seventh year of King Hosea’s reign over Israel. During this time, Shalmaneser, the king of Assyria, campaigned against Samaria and besieged it.
[2KI.18.10] And it was captured at the end of three years, in the year six to Chizkiyah. It is the year nine to Hoshea, king of Israel. Samaria was captured. [§]
va-yil-kə-du-hā miq-tseh sha-losh sha-nim bi-shə-nat-shesh lə-chi-zə-qi-yah hi shə-nat-teh-shah lə-ho-sheh mə-lek yis-rā-el nil-kə-dah shom-ron.
This verse describes the capture of Samaria. 'va-yil-kə-du-hā' means 'and it was captured'. 'miq-tseh sha-losh sha-nim' means 'at the end of three years'. 'bi-shə-nat-shesh lə-chi-zə-qi-yah' means 'in the year six to Chizkiyah'. 'hi shə-nat-teh-shah lə-ho-sheh' means 'it is the year nine to Hoshea'. 'mə-lek yis-rā-el' means 'king of Israel'. 'nil-kə-dah shom-ron' means 'Samaria was captured'.
[2KI.18.11] And the king of Assyria exiled Israel to Assyria, and he settled them in Halah and in Habor, on the river Gozan, and in the cities of Media. [§]
Va-ye-gel me-lech-ash-shur et-yis-ra-el ash-shurah va-yan-chem bah-chal-ach u-ve-cha-vor ne-har go-zan ve-a-rei ma-dai.
This verse describes the exile of Israel by the king of Assyria. "Va-ye-gel" means "and the king exiled". "Et-yis-ra-el" means "Israel". "Ash-shurah" means "to Assyria". "Va-yan-chem" means "and he settled them". "Bah-chal-ach" and "ve-cha-vor" are place names. "Ne-har go-zan" means "river Gozan". "Ve-a-rei ma-dai" means "and the cities of Media".
[2KI.18.12] Because they did not listen to the voice of Yahveh the Gods, and they transgressed against the covenant, all that Moses, servant of Yahveh, commanded. They did not listen, and they did not do. [§]
al asher lo sham'u b'kol YHVH Elohim, va'ya'avru et brito, et kol asher tzivah Moshe eved YHVH, v'lo sham'u v'lo asu.
This verse details the reason for God’s displeasure: the people did not listen to the voice of Yahveh the Gods, and they broke the covenant, all that Moses, servant of Yahveh, commanded. They did not listen and they did not do.
[2KI.18.13] And in the fourteenth year to King Hezekiah, Sennacherib, king of Assyria, ascended against all the cities of Judah, the fortified ones, and he captured them. [§]
u've'arba'ah esreh shanah la'melech chizkiyah, 'alah sancheyriv melech-ashur 'al kol-'arei yehudah hab'tzurot vayit'pesem.
This verse describes the fourteenth year of King Hezekiah's reign, and the ascent of Sennacherib, king of Assyria, against all the fortified cities of Judah, and his capturing of them. 'u've'arba'ah esreh shanah' means 'and in the fourteenth year.' 'la'melech chizkiyah' means 'to the king Hezekiah.' 'alah' means 'he ascended' or 'he went up.' 'sancheyriv melech-ashur' means 'Sennacherib, king of Assyria.' 'al kol-'arei yehudah hab'tzurot' means 'against all the cities of Judah, the fortified ones.' 'vayit'pesem' means 'and he captured them.'
[2KI.18.14] And Hezekiah, the king of Judah, sent to the king of Assyria, to Lachish, saying, "I have sinned; turn from upon me that which you put upon me, I will bear it." And the king of Assyria imposed upon Hezekiah, the king of Judah, three hundred weights of silver and thirty weights of gold. [§]
Va-yish-lach Chiz-ki-yah me-lech-yeh-hoo-dah el me-lech-ash-shoor la-kee-shah le-mor cha-tah-tee shuv me-a-lai et a-sher ti-ten a-lai e-sah va-ya-sem me-lech-ash-shoor al Chiz-ki-yah me-lech-yeh-hoo-dah shlosh me-o-t ki-kar-kesef u-shlo-shim ki-kar zahav.
This verse describes King Hezekiah of Judah sending a message to the King of Assyria and the subsequent payment made to avoid further aggression. 'Va-yish-lach' means 'and he sent.' 'Chiz-ki-yah' is the name of the king, 'me-lech-yeh-hoo-dah' is 'king of Judah.' 'me-lech-ash-shoor' is 'king of Assyria.' 'la-kee-shah' indicates a location, 'to Lachish'. 'le-mor' means 'to say'. 'cha-tah-tee' means 'I have sinned'. 'shuv me-a-lai' means 'turn from upon me'. 'et a-sher ti-ten a-lai' means 'that which you put upon me'. 'e-sah' means 'I will bear'. 'va-ya-sem' means 'and he imposed'. 'shlosh me-o-t' is 'three hundred'. 'ki-kar' is a unit of weight. 'kesef' means 'silver'. 'u-shlo-shim' is 'and thirty'. 'zahav' means 'gold'.
[2KI.18.15] And Hezekiah gave all the silver that was found in the house of Yahveh and in the treasuries of the house of the king. [§]
va-yit-ten khiz-ki-yah et-kol-ha-kesef ha-nim-tsa beit-yahveh u-ve-otz-rot beit ha-melech.
This verse describes King Hezekiah giving all the silver found in the temple of Yahveh and in the treasuries of the king's house. 'Va-yit-ten' means 'and he gave'. 'Khiz-ki-yah' is the name Hezekiah. 'Et' is a grammatical particle that marks the direct object. 'Kol' means 'all'. 'Ha-kesef' means 'the silver'. 'Ha-nim-tsa' means 'that is found'. 'Beit-yahveh' is 'the house of Yahveh'. 'U-ve-otz-rot' means 'and in the treasuries'. 'Beit ha-melech' means 'the house of the king'.
[2KI.18.16] At that time, Hezekiah cut off the doors of the temple of Yahveh and the coverings that Hezekiah, king of Judah, had overlaid them with, and he gave them to the king of Assyur. [§]
Ba'et hahi kitatz Hizkiyah et-daltot heikhal Yahveh ve'et ha'omnot asher tzifah Hizkiyah melekh Yehudah vayitnem lemekh Ashur.
This verse describes King Hezekiah cutting off the doors of the temple of Yahveh and covering them with metal. He then gave these doors to the king of Assyur. 'Ba'et hahi' means 'at that time'. 'Kitatz' means 'cut off'. 'Daltot' means 'doors'. 'Heikhal' means 'temple'. 'Yahveh' is the proper name of God. 'Ha'omnot' means 'the coverings'. 'Asher tzifah' means 'that he covered'. 'Melekh Yehudah' means 'king of Judah'. 'Vayitnem' means 'and he gave them'. 'Lemekh Ashur' means 'to the king of Assyur'.
[2KI.18.17] And the king of Assyria sent Tartan and Rab-saris and Rab-shakeh from Lachish to the king Hezekiah with a heavy force to Jerusalem. And they went up and came to Jerusalem, and they went up and came and stood in the conduit of the upper pool, which is on the road to the Washerman’s Field. [§]
Va-yish-lach me-lech-ash-shoor et-tar-tan ve-et-rab-sa-rees ve-et-rab-sha-keh min-la-keesh el-ha-me-lech chi-z-ki-ya-hu be-cheel ka-ved ye-ru-sha-laim. Va-ya-a-loo va-ya-vo-oo ye-ru-sha-laim. Va-ya-a-loo va-ya-vo-oo va-ya-am-du bi-te-a-lat ha-bre-cha ha-el-yo-na asher bi-me-sil-lat s-deh ko-ves.
This verse describes the king of Assyria sending his commanders, Tartan, Rab-saris, and Rab-shakeh, from Lachish to King Hezekiah in Jerusalem with a large army. They went up and came to Jerusalem and stood in the conduit of the upper pool, which is on the road to the Washerman’s Field.
[2KI.18.18] They called to the king, and he sent out to them Elyakim son of Chilkiyahhu, who is over the house, and Shevna the scribe, and Yoach son of Asaf the recorder. [§]
vayikre'u el-hammelech vayyetze aleihem Elyakim ben-Chilkiyahhu asher al-habayit veshevna hasopher veYoach ben-Asaf hamazkir.
This verse describes a group calling to the king and receiving a response from three officials. "Vayikre'u" means "they called". "El-hammelech" means "to the king". "Vayyetze aleihem" means "and he went out to them". "Elyakim ben-Chilkiyahhu asher al-habayit" is "Elyakim son of Chilkiyahhu who is over the house". "Veshevna hasopher" means "and Shevna the scribe". "VeYoach ben-Asaf hamazkir" means "and Yoach son of Asaf the recorder".
[2KI.18.19] And Rabshaqeh said to them, "Say now to Hezekiah, ‘Thus says the great king, the king of Assyur: ‘What is this confidence in which you trust?’” [§]
Va-yomer alehem rav-shaqeh, imru-na el-chizqiyahu, koh-amar ha-melech ha-gadol melech Ashur, mah ha-bitachon ha-zeh asher batachta?
This verse is spoken by Rabshaqeh, an Assyrian official, to the servants of King Hezekiah. He instructs them to deliver a message from the great king, the king of Assyur, questioning the confidence Hezekiah has placed in something.
[2KI.18.20] You said it was only talk, counsel and strength for war. Now, on whom did you trust, seeing as you have rebelled against me? [§]
amarta ach-devar-sfatayim eitza ugevurah lamichamah attah al-mi vatachta ki maradta bi
This verse is a rhetorical question posed by Yahveh. "Amarta" means "you said". "Ach" means "only" or "but". "Devar sfatayim" is literally "word of lips", here meaning idle talk or boasts. "Eitza ugevurah" means "counsel and strength". "Lamichamah" means "for war". "Attah al-mi vatachta" means "Now, on whom did you trust?" or "On whom did you rely?". "Ki maradta bi" means "because you rebelled against me".
[2KI.18.21] Now, behold, you have trusted in the support of this broken reed, in Egypt, which a man will lean on, and it comes into his hand and pierces it. So Pharaoh, king of Egypt, will be to all who trust in him. [§]
‘atah hinneh batachta lecha ‘al-mish‘enet ha-qaneh ha-ratzutz ha-zeh ‘al-mitzrayim asher yissamach ish ‘alav uvah be-kafo unekavah ken par‘oh melech-mitzrayim lechol-habotchim ‘alav.
This verse is a rebuke, stating that relying on Egypt for help is foolish. It uses the imagery of a broken reed that pierces the hand of anyone who leans on it. Pharaoh, the king of Egypt, will be the same – those who trust in him will be hurt. ‘atah (now) hinneh (behold) batachta (you have trusted) lecha (for yourself) ‘al-mish‘enet (on the support of) ha-qaneh (the reed) ha-ratzutz (the broken) ha-zeh (this) ‘al-mitzrayim (on Egypt) asher (which) yissamach (will lean) ish (a man) ‘alav (on it) uvah (and it comes) be-kafo (into his hand) unekavah (and it pierces). Ken (so) par‘oh (Pharaoh) melech-mitzrayim (king of Egypt) lechol-habotchim (to all who trust) ‘alav (on him).
[2KI.18.22] And if you say to me, "To Yahveh, the Gods of our ancestors, we trust," is this not He who caused Hezekiah to remove the high places and the altars, and said to Judah and to Jerusalem, "Before this altar you shall worship in Jerusalem?" [§]
v'khi to'maron elai el-yahveh eloheinu batachnu halo hu asher he'sir chizkiyahuhu et-bamotav v'et mizbeachotav vayomer liyhudah v'liyrushalim lifnei hamizbeach hazeh tishtachavu biyrushalim.
This verse begins with an inquiry about relying on Yahveh, the Gods of our ancestors. It then references King Hezekiah removing the high places and altars and instructing Judah and Jerusalem to worship before a specific altar in Jerusalem.
[2KI.18.23] And now, please become friends with my Lord, the king of Assyria, and I will give you a thousand horses, if you are able to give riders on them. [§]
ve'ata hit'arev na et-adonai et-melech ashur ve'etnah lecha alfayim susim im-tuchal latet lecha rochvim aleihem.
This verse comes from 2 Kings 18:23. It is a request from the Assyrian commander to Hezekiah's officials to make a treaty with the king of Assyria. The commander asks for a thousand horses if Hezekiah is able to provide riders for them. 'Ve'ata' means 'and now'. 'Hit'arev' means 'mix, blend, become friends'. 'Na' is a particle used for emphasis. 'Et' is a direct object marker. 'Adonai' means 'my Lord'. 'Melech' means 'king'. 'Ashur' is the name of the Assyrian empire. 'Ve'etnah' means 'and I will give'. 'Lecha' means 'to you'. 'Alfayim' means 'thousand'. 'Susim' means 'horses'. 'Im' means 'if'. 'Tuchal' means 'you are able'. 'Latet' means 'to give'. 'Rochvim' means 'riders'. 'Aleiem' means 'on them'.
[2KI.18.24] And how could you turn your face away from even one of my Lord's smallest servants, and instead trust in Egypt for chariots and horsemen? [§]
ve'eych tashiv et p'nei pachach achad avdei adonai ha'ktan'im v'tibtach lecha al-mitzrayim l'rechev u'l'parashim.
This verse asks how one could turn their face away from even one of my Lord's smallest servants and trust instead in Egypt for chariots and horsemen. 'Pachach' refers to a lesser official, a servant or minor official, therefore translating 'one of my Lord's smallest servants' accurately captures the meaning. 'Tashiv et p'nei' means to turn one's face away from, or disregard. 'Tibtach lecha' means to trust in yourself with regard to.
[2KI.18.25] Now, have I come up to this place apart from Yahveh to destroy it? Yahveh said to me, "Go up to this land and destroy it." [§]
Atah hamibal'adei Yahveh aliti al-hamakom hazeh lehashchitoh. Yahveh amar elai aleh al-ha'aretz hazot vehashchitah.
This verse describes a prophet being sent by Yahveh to destroy a place. The first part questions whether the prophet has come up to this place apart from Yahveh. The second part relays Yahveh's direct command to go to the land and destroy it. 'Atah' means 'now'. 'Hamibal'adei' means 'apart from'. 'Aliti' means 'I have come up'. 'Hamakom' means 'the place'. 'Lehashchitoh' means 'to destroy it'. 'Amar' means 'said'. 'Elai' means 'to me'. 'Aleh' means 'go up'. 'Ha'aretz' means 'the land'. 'Hazot' means 'this'. 'Vehashchitah' means 'and destroy it'.
[2KI.18.26] And Eliakim, son of Hilkiah, and Shebnah and Joah said to the chief cupbearer, "Please speak to your servants in Aramaic, for we understand it, and do not speak to us in Judean within the hearing of the people who are on the wall." [§]
Va-yo-mer E-lyah-kim ben-chil-ki-yah-hu ve-shev-nah ve-yo-ach el-rav-sha-keh dab-ber-na el-av-ade-cha a-ra-mit ki-shom-im a-nach-nu ve-al-te-dab-ber im-a-nu Yehudit be-oz-nei ha-am asher al-ha-choma.
This verse recounts a request made by three officials – Eliakim, Shebnah, and Joah – to Rabshakeh, the Assyrian commander. They ask him to speak to them in Aramaic rather than in the Judean language, so the people on the wall cannot understand their conversation.
[2KI.18.27] And he said to them, "The great commander has sent me to you and to your lord to say, 'My lord has sent me to speak these words: Will you not eat your own refuse and drink your own urine with you, people of Jerusalem?'" [§]
Va-yo-mer a-lei-hem rav-sha-keh ha-al a-do-nai-cha ve-lei-cha shla-cha-ni a-do-ni le-da-ber et-ha-de-va-rim ha-ei-leh ha-lo al-ha-a-na-shim ha-yo-shvim al-ha-choma le-e-chol et-cho-rai-ham ve-lish-tot et-she-nai-hem im-a-chem.
This verse is spoken by Rabshakeh, an Assyrian official, to the officials on the wall of Jerusalem. He is delivering a message from his lord (the Assyrian king) to Hezekiah and the people of Jerusalem. He claims his lord sent him to speak certain things. He then details what those things are: that they should eat their own refuse and drink their own urine with the people of Jerusalem.
[2KI.18.28] And Rab-shakeh stood and called out in a loud voice in the Judean language, and he spoke and said, "Listen to the word of the great king, the king of Assyria." [§]
Va-ya-ah-mod rav-sha-keh va-yiq-ra be-kol-ga-dol ye-hu-dit va-ye-da-beh va-yom-mer shim-u de-var-ha-me-lech ha-ga-dol me-lech ash-shur.
This verse describes Rab-shakeh standing and calling out in a loud voice in the Judean language. He speaks and says to listen to the word of the great king, the king of Assyria. The names used here are descriptive titles or names of people and places. 'Rav-shakeh' is a proper noun, the name of a person. 'Ye-hu-dit' means 'Judean'. 'Ha-me-lech' means 'the king'. 'Ash-shur' is the name of the land, Assyria.
[2KI.18.29] Thus says the king, let not Hezekiah deceive you, for not is he able to deliver you from his hand. [§]
Koh amar hammelech, al yashia lachem Chizkiyahu, ki lo yuchal lehatzil etchem miyado.
This verse comes from 2 Kings 18:32. 'Koh amar' means 'thus says'. 'Hammelech' means 'the king'. 'Al yashia lachem' means 'let not deceive you'. 'Chizkiyahu' is the name 'Hezekiah'. 'Ki lo yuchal' means 'for not is he able'. 'Lehatzil etchem' means 'to deliver you'. 'Miyado' means 'from his hand'.
[2KI.18.30] And let Hezekiah not make you trust in Yahveh, saying, "Yahveh will deliver us!" And this city will not be given into the hand of the king of Assyria. [§]
ve-al yivtach etchem chizkiyahhu el-yahveh le'emor hatzel yatziylenu yahveh ve-lo tinaten et-ha'ir hazot be-yad melech ashur.
This verse comes from 2 Kings 19:10. It details the message from the Rabshakeh, an Assyrian official, to Hezekiah and the people of Jerusalem. The Rabshakeh is attempting to dissuade them from relying on Yahveh for deliverance. 've-al yivtach' means 'and let him not trust'. 'etchem' means 'you all'. 'chizkiyahhu' is the name Hezekiah. 'el-yahveh' means 'to Yahveh'. 'le'emor' means 'saying'. 'hatzel' means 'deliverance'. 'yatziylenu' means 'will deliver us'. 've-lo tinaten' means 'and it will not be given'. 'et-ha'ir hazot' means 'the city this'. 'be-yad melech ashur' means 'into the hand of the king of Assyria'.
[2KI.18.31] Do not listen to Chizkiyah, for thus says the king of Assyur: "Make a blessing for me, and come out to me. Each person may eat from his own vine and fig tree, and drink from his own well." [§]
al-tishm'u el-chizkiyah-hu ki koh amar melech ashur asu-iti beracha utzu elay ve'echlu ish gafno ve'ish te'enato veshtu ish mei-boro
This verse is a message from the king of Assyur to the people, urging them not to listen to Chizkiyah. The king proposes a peaceful agreement: they will make a blessing to him and come out to meet him, where each person can eat from their own vine and fig tree and drink from their own well.
[2KI.18.32] Until I come and take you to a land like your land, a land of grain and wine, a land of bread and vineyards, a land of olive oil and honey, so that you may live and not die. And do not listen to Hezekiah, for he incites you, saying, “Yahveh will save us.” [§]
ad-bo-ee ve-la-kach-tee et-chem el-eretz ke-artzchem eretz da-gan ve-tee-rosh eretz le-chem u-che-ra-meem eretz zeit yitz-har u-devash ve-chayu ve-lo ta-mutu ve-al-tishma-u el-chiz-ki-ya-hu kee ya-seet et-chem le-emor Yahveh ya-tzee-lenu.
This verse describes a promise of a good land with abundant produce, and a warning not to listen to King Hezekiah who falsely claims Yahveh will save them. 'Ad-bo-ee' means 'until I come'. 'Et-chem' means 'you all'. 'Ke-artzchem' means 'like your land'. 'Daggan' refers to grain. 'Tirosh' refers to wine. 'Lechem' means bread. 'Cheramim' means vineyards. 'Zeit' means olive. 'Yitzhar' refers to oil. 'Devash' means honey. 'Chayu' means 'live'. 'Ta-mutu' means 'die'. 'Tishma-u' means 'listen'. 'Yasit' means 'to incite'. 'Le-emor' means 'saying'. 'Ya-tzee-lenu' means 'will save us'.
[2KI.18.33] Surely, save, the Gods of the nations, each person their own land, from the hand of the king of Ashur. [§]
hahatsel hotsilu Elohei hagoyim ish et artso miyad melekh Ashur.
This verse contains several key names and words. "Elohei" is the plural form of "El", meaning "the Gods". "Hagoyim" means "the nations". "Melekh" means "king". "Ashur" is the name of a nation and its king. The verb "hotsilu" means "save". The verse is a plea for the Gods of the nations to save each person their own land from the king of Ashur.
[2KI.18.34] Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivah? For they have not delivered Samaria from my hand. [§]
Ayyeh Elohey Chamath veArpad, Ayyeh Elohey Sepharvayim Hena veIvah, ki-hitzilu et-Shomron miyadi.
This verse asks where are the gods of Hamath and Arpad, where are the gods of Sepharvaim, Hena, and Ivah, because they have not delivered Samaria from my hand. The verse is a rhetorical question posed by the Assyrian king, mocking the gods of the conquered territories for failing to protect their people.
[2KI.18.35] Who among all the Gods of the lands has delivered their land from my hand? For Yahveh will deliver Jerusalem from my hand. [§]
mee bekhal-elohey ha-aratztot asher-hitzilu et-artzam miyadi ki-yatzil Yahveh et-Yerushalayim miyadi.
This verse asks who among all the gods of the lands has been able to save their land from my hand. It then asserts that Yahveh will save Jerusalem from my hand. "Elohey" is the plural of "El" (God), therefore translated as "the Gods". "YHVH" is transliterated as "Yahveh".
[2KI.18.36] And the people were silent and did not answer him anything, for the commandment of the king is to say, "You shall not answer him." [§]
vehekhreeshu haam velo-anu oto davar ki-mitzvath hammelech hee leemor lo ta'anuhu.
This verse describes a situation where the people are silent and do not answer a king. "vehekhreeshu" means 'and they were silent'. "haam" means 'the people'. "velo-anu" means 'and did not answer'. "oto" means 'him'. "davar" means 'a word' or 'something'. "ki-mitzvath" means 'for the commandment'. "hammelech" means 'the king'. "hee" means 'is'. "leemor" means 'to say'. "lo ta'anuhu" means 'you shall not answer him'.
[2KI.18.37] And Elyakim son of Chilkiyah, who was over the house, and Shebnah the scribe, and Yoach son of Asaph the recorder, came to Hezekiah with their garments torn, and they told him the words of Rav-shakeh. [§]
va-yo-vo el-ya-kim ben-chil-ki-yah a-sher-al-ha-bayit ve-shev-nah ha-so-fer ve-yo-ach ben-a-saf ha-maz-kir el-chiz-ki-yah-hu kreu-ei ve-ga-dim va-ya-gid-du lo div-rei rav-sha-keh.
This verse describes a group of officials coming to King Hezekiah with bad news. Let's break down the names and terms: 'Elyakim' means 'God has raised up'; 'Chilkiyah' means 'portion of Yahveh'; 'Shebnah' means 'improved'; 'Yoach' means 'Yahveh establishes'; 'Asaph' means 'gathered'; 'Rav-shakeh' is the title of the Assyrian commander, meaning 'chief cupbearer'. 'Kreu-ei ve-ga-dim' means 'torn garments,' indicating distress.
2KI.19
[2KI.19.1] And it happened, when King Hezekiah heard it, that he tore his clothes and covered himself with sackcloth, and he went into the house of Yahveh. [§]
vayhi kishmoa hammelech chizkiyahu vayikrea et begadav vayitkhas basak vayavo beit Yahveh
This verse describes King Hezekiah's reaction to a message he received. 'Vayhi' means 'and it happened'. 'kishmoa' means 'when he heard'. 'hammelech' means 'the king'. 'chizkiyahu' is the king's name, Hezekiah. 'vayikrea' means 'and he tore'. 'et begadav' means 'his clothes'. 'vayitkhas' means 'and he covered himself'. 'basak' means 'with sackcloth'. 'vayavo' means 'and he went'. 'beit Yahveh' means 'the house of Yahveh'.
[2KI.19.2] And he sent Elyakim who is over the house, and Shevnna the scribe, and the elders of the priests, covered in sackcloth, to Isaiah the prophet, son of Amoz. [§]
va-yishlach et-elyakim asher-al-ha-bayit ve-shevnna ha-sofer ve-et ziknei ha-kohanim mitkasim ba-sakim el-yeshayahu ha-navi ben-amoatz.
This verse describes sending messengers to the prophet Isaiah. 'Elyakim' is a proper name. 'Asher-al-ha-bayit' means 'who is over the house.' 'Shevnna ha-sofer' means 'Shevnna the scribe.' 'Ziknei ha-kohanim' means 'elders of the priests.' 'Mitkasim ba-sakim' means 'covered in sackcloth.' 'Yeshayahu ha-navi ben-amoatz' means 'Isaiah the prophet son of Amoz.'
[2KI.19.3] And they said to him, "Thus says Hizkiyah: This day is a day of distress and rebuke and oppression. For sons have come to the point of breach, and there is no strength for childbirth." [§]
vayomru elav koh amar Hizkiyah hu yom-tzarah vetochechah unetzah hayom hazeh ki bau banim ad-mashber vekoch ain leledah.
This verse recounts a message from King Hizkiyah. The speakers are reporting Hizkiyah's words. 'Yom' means day, 'tzarah' means distress, 'tochechah' means rebuke, 'netzah' means oppression. 'Banin' means sons, 'ad-mashber' indicates a critical point or breach, and 'koch ain leledah' describes a lack of strength for childbirth.
[2KI.19.4] Perhaps Yahveh, the Gods of you, will hear all the words of Rabshakeh, which he sent the king of Assyria, my Lord, to blaspheme against the living Gods, and will prove with words what Yahveh, the Gods of you, has heard, and you will carry a prayer for the sake of the remnant that is found. [§]
ulay yishma Yahveh Eloheykha et kol divrei rav-shaqeh asher shlachohu melekh-ashur adonaiy lekharef Elohim khay vehochiakh badvarim asher shama Yahveh Eloheykha venasata tefilah be'ad hashe'erit hannimetsa'ah.
This verse expresses a hope that Yahveh, the Gods of the speaker, will hear the words of Rabshakeh, the official sent by the king of Assyria, who has blasphemed against the living Gods. It suggests that Yahveh will demonstrate his power through the words he has heard, and that the speaker will offer a prayer on behalf of the remnant that remains.
[2KI.19.5] And the servants of the king Hezekiah came to Isaiah. [§]
va-yo-voo av-day ha-me-lech chiz-ki-ya-hu el-ye-sha-ya-hu
This verse describes the servants of the king Hezekiah coming to Isaiah. 'Va-yo-voo' means 'and they came'. 'Av-day' means 'servants'. 'Ha-me-lech' means 'the king'. 'Chiz-ki-ya-hu' is a proper name, Hezekiah. 'El' means 'to'. 'Ye-sha-ya-hu' is a proper name, Isaiah.
[2KI.19.6] And Isaiah said to them, "Thus you shall say to your Lord: Thus says Yahveh: Do not fear because of the words that you have heard, the words with which the young men of the king of Assyria have insulted me." [§]
Va-yo-mer la-hem Yesha'yahu koh to-merun el-adoneyhem koh amar Yahveh al-teera mi-pney ha-devarim asher shamata asher gidfu na'arei melech-ashur oti.
This verse comes from Isaiah 7:6. It describes Isaiah speaking to the house of David, delivering a message from Yahveh. 'Yesha'yahu' is Isaiah's name. 'Adoneyhem' refers to 'their Lord', meaning the king. 'Yahveh' is the proper name of God. The verse relays a message of reassurance – do not fear the things you have heard, namely the insults from the young men of the king of Assyria directed at Yahveh.
[2KI.19.7] Behold, I give into him a spirit, and he will hear a rumor and return to his land, and I will overthrow him with a sword in his land. [§]
hinnee noten bo rooach veshama shmuah veshav leartsao vehipaltio bacherhev beartsao.
This verse describes a prophetic action where God will send a spirit into someone, causing them to hear a rumor and return to their land, only to be overthrown by the sword in their own land. The verb forms indicate future action and divine agency. 'Hinnee' introduces a declaration of what will happen. 'Noten' means 'giving'. 'Rooach' is spirit or wind. 'Shmuah' means a report or rumor. 'Shav' means return. 'Artsao' is 'his land'. 'Hipaltio' is 'I will overthrow'. 'Bacherhev' is 'with a sword'.
[2KI.19.8] And the chief cupbearer returned and found the king of Assyria fighting at Libnah, for he had heard that he had departed from Lachish. [§]
vayashav rav-shaqeh vayimtsa et-melech ashshur nilcham al-livnah ki shamah ki nasah milakhish.
This verse describes Rabshakeh returning and finding the king of Assyria warring against Libnah, because he had heard that the king had departed from Lachish. The names are descriptive titles, not proper names requiring specific translation. 'Rabshakeh' likely means 'chief cupbearer' or 'commander-in-chief.' 'Ashshur' is simply the name of the Assyrian empire and its primary deity. 'Livnah' and 'Lachish' are place names. The verbs express action. 'Vayashav' means 'and he returned.' 'Vayimtsa' means 'and he found.' 'Nilcham' means 'fighting.' 'Shama' means 'he heard.' 'Nasah' means 'he departed.'
[2KI.19.9] And he heard concerning Tirhakah, king of Kush, to say, "Behold, he has gone out to fight with you." And he returned and sent messengers to Hezekiah, to say: [§]
va-yish-ma ah-el-tir-ha-kah meh-lek-koosh le-e-mor hee-neh yat-sah le-hee-lah-cheh it-tah-ch vah-yah-shav vai-yish-lach mal-ah-khim el-khiz-ki-yah-hu le-e-mor
This verse describes the king of Kush hearing about an impending conflict and sending messengers to King Hezekiah. 'Va-yish-ma' means 'and he heard'. 'El-tir-ha-kah' means 'to Tirhakah'. 'Meh-lek-koosh' means 'king of Kush'. 'Le-e-mor' means 'to say'. 'Hee-neh' means 'behold'. 'Yat-sah' means 'he went out'. 'Le-hee-lah-cheh' means 'to fight'. 'It-tah-ch' means 'with you'. 'Vah-yah-shav' means 'and he returned'. 'Vai-yish-lach' means 'and he sent'. 'Mal-ah-khim' means 'messengers'. 'El-khiz-ki-yah-hu' means 'to Hezekiah'.
[2KI.19.10] Thus you shall say to Hezekiah, king of Judah: "Do not let your God deceive you, in whom you trust, saying, 'Jerusalem will not be given into the hand of the king of Assyria.'" [§]
Koh toamrun el-chizkiyahuhu melech-yehuda leemor al-yashiacha Eloheykha asher ata boteach bo leemor lo tinaten Yerushalayim beyad melech Ashur.
This verse is a message delivered to King Hezekiah of Judah. It warns him not to be deceived by his God, in whom he trusts, concerning the assurance that Jerusalem will not be handed over to the king of Assyria.
[2KI.19.11] Behold, you have heard what the kings of Assyria did to all the lands, to their destruction, and you will be rescued. [§]
hinneh attah shama'ta et asher asu malkhei ashur lechol ha'aratzot lehakharimam ve'atah tinatzel.
This verse describes the actions of the kings of Assyria in utterly destroying lands. "Hinneh" means "behold". "Attah" means "you". "Shama'ta" means "you heard". "Et" is an untranslatable marker. "Asher" means "that". "Asu" means "they did". "Malkhei" means "kings of". "Ashur" is the name of Assyria. "Lechol" means "to all". "Ha'aratzot" means "the lands". "Lehakharimam" means "to their destruction". "Ve'atah" means "and you". "Tinatzel" means "you will be rescued".
[2KI.19.12] Will the Gods of the nations save them, those whom my fathers corrupted: Gozan and Haran, and Rezeph and the people of Eden who were in Telassar? [§]
ha-hitzilu otam elohei ha-goyim asher shichatu avotai et-gozan ve-charan ve-rezeph u-vnei-eden asher bi-telassar.
This verse is a plea for deliverance from ancestors' actions which led to the destruction of several cities. 'Ha-hitzilu' means 'will they save?' 'Elohei ha-goyim' translates to 'the Gods of the nations.' 'Asher shichatu avotai' means 'which my fathers corrupted' or 'which my fathers destroyed.' 'Et-gozan ve-charan ve-rezeph u-bnei-eden' lists the cities of Gozan, Haran, Rezeph and the people of Eden. 'Asher bi-telassar' indicates that these people were associated with Telassar.
[2KI.19.13] Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, Hena, and Ivah? [§]
‘Ayyō melek-ḥamāt ūmelek ’arppād ūmelek lā’ir Sefarwāyim hēnā we’iwā.
This verse lists the kings of several cities. ‘Ayyō is a question, meaning 'Where is...?' 'Melek' means 'king'. ḥamāt, ’arppād, and lā’ir Sefarwāyim are city names. 'hēnā' and 'we’iwā' are also city names.
[2KI.19.14] And Hezekiah took the books from the hand of the messengers and read them. Then he went up to the house of Yahveh and Hezekiah spread them before Yahveh. [§]
va-yikach chizki-yahu et-ha-sefarim mi-yad ha-malach-im va-yikra-em va-ya’al beit Yahveh va-yifros-ehu chizki-yahu lifnei Yahveh.
This verse describes King Hezekiah receiving writings from messengers, reading them, going to the temple of Yahveh, and spreading them before Yahveh. 'Va-yikach' means 'and he took'. 'Chizki-yahu' is the name Hezekiah. 'Et-ha-sefarim' means 'the books'. 'Mi-yad' means 'from the hand of'. 'Ha-malach-im' means 'the messengers'. 'Va-yikra-em' means 'and he read them'. 'Va-ya’al' means 'and he went up'. 'Beit Yahveh' means 'the house of Yahveh', or 'the temple of Yahveh'. 'Va-yifros-ehu' means 'and he spread them'. 'Lifnei Yahveh' means 'before Yahveh'.
[2KI.19.15] And Hezekiah prayed before Yahveh and said: “Yahveh, God of Israel, who dwells among the cherubim, you are the God alone, over all the kingdoms of the earth. You have made the heavens and the earth.” [§]
Va-yit-pal-el Hiz-ki-ya-hu lif-nei Yahveh va-yo-mar: Yahveh Elohei Yis-ra-el yo-shev ha-ker-u-vim at-tah-hu ha-Elohim levad-cha le-chol mam-le-chot ha-aretz at-tah as-ita et-ha-sha-ma-yim ve-et-ha-aretz.
This verse describes Hezekiah praying before Yahveh. He addresses Yahveh as the God of Israel, who dwells among the cherubim, and affirms that Yahveh is the only God over all the kingdoms of the earth, and the creator of both heaven and earth.
[2KI.19.16] Incline, Yahveh, your ear and listen. Open, Yahveh, your eyes and see. And listen to the words of Sanherib which he sent to insult the living Gods. [§]
ha-teh Yahveh ozencha u-shama, peqach Yahveh einecha u-re'eh, u-shma et dibrei Sanheriv asher shlachu lecharef Elohim chai.
This verse is a prayer for Yahveh to listen and see the words of Sanherib, who has sent a message to insult the Gods who live. 'Ha-teh' means 'incline'. 'Ozencha' means 'your ear'. 'Peqach' means 'open'. 'Einecha' means 'your eyes'. 'Dibrei' means 'the words of'. 'Asher' means 'which'. 'Shlachu' means 'he sent'. 'Lecharef' means 'to insult'. 'Elohim' is the plural 'Gods', and 'chai' means 'living'.
[2KI.19.17] Truly, Yahveh has destroyed the nations and their lands by the kings of Assyria. [§]
Am-nam Yahveh heh-khree-voo mal-khey Ash-shoor et-hag-go-yim ve-et-ar-tzam.
This verse discusses the destruction brought about by the kings of Assyria. "Am-nam" signifies truly or indeed. "Yahveh" is the proper name of God. "Heh-khree-voo" means to destroy or ruin. "Mal-khey Ash-shoor" means the kings of Assyria. "Et-hag-go-yim" means the nations, and "ve-et-ar-tzam" means and their lands.
[2KI.19.18] And they will offer their gods to the fire, for they are not gods, but the work of the hands of man, wood and stone, and they will destroy them. [§]
ve-nat-nu et-elohei-hem ba-esh ki lo elohim hem ki im ma-aseh yedei-adam etz va-even vay-av-dum.
This verse describes the idols of other nations being burned. 've-nat-nu' means 'and they will give' or 'and they will offer'. 'et-elohei-hem' means 'their gods'. 'ba-esh' means 'in the fire'. 'ki lo elohim hem' means 'for they are not gods'. 'ki im ma-aseh yedei-adam' means 'but the work of the hands of man'. 'etz va-even' means 'wood and stone'. 'vay-av-dum' means 'and they will destroy them'.
[2KI.19.19] And now, Yahveh, our Gods, please save us from his hand, and may all the kingdoms of the earth know that you are Yahveh, the Gods alone. [§]
ve'ata Yahveh Elohim-inu hoshiya'enu na miyado veyede'u kol-mamlekhot ha'aretz ki ata Yahveh Elohim levadecha.
This verse is a plea for deliverance from an enemy. 've'ata' means 'and now.' 'Yahveh' is the proper name of God. 'Elohim' refers to 'the Gods' in the plural. 'Elohim-inu' means 'our Gods.' 'hoshiya'enu' is a request for salvation, 'save us.' 'na' is an adverb meaning 'please' or 'now'. 'miyad' means 'from the hand of'. 'veyede'u' means 'and they will know'. 'kol-mamlekhot' refers to 'all the kingdoms'. 'ha'aretz' means 'the land/earth'. 'ki' means 'for/because'. 'ata' means 'you'. 'levadecha' means 'alone'.
[2KI.19.20] And Isaiah son of Amos was sent to Hezekiah to say, "Thus says Yahveh, the Gods of Israel, concerning the prayer you made to me about Sennacherib, king of Assyria: I have heard it." [§]
Va-yish-lach Yesh-a-ye-hu ben-A-mo-tz el-Chiz-ki-ya-hu le-e-mor koh amar Yahveh Elohim Yis-ra-el a-sher hit-pal-latah e-lai el-San-che-riv me-lech-Ash-shur sha-ma-ti.
This verse describes Isaiah son of Amos being sent to Hezekiah with a message from Yahveh, the Gods of Israel. Hezekiah had prayed to Yahveh concerning Sennacherib, the king of Assyria, and Yahveh had heard him.
[2KI.19.21] This is the word that Yahveh spoke concerning it: Scorn is for you, mockery is for you, virgin daughter of Zion. After you, the daughter of Jerusalem shook her head. [§]
zeh hadavar asher diber Yahveh alav bazah lecha la'agah lecha betul bat-tsiyon acharecha rosh heni'ah bat Yerushalayim.
This verse describes a situation where Yahveh has spoken against someone, and expresses scorn and mockery. The 'daughter of Zion' and the 'daughter of Jerusalem' are being referenced, with the latter shaking her head in response to the situation.
[2KI.19.22] Whom have you mocked and reviled, and against whom have you raised your voice, and have you lifted your eyes in height against the holy one who contends with Israel? [§]
et-mee cheraf-tah ve-gid-daf-tah ve-al-mee ha-ree-mo-tah kol va-tee-sah ma-rom ay-nay-cha al-kadosh yis-ra-el.
This verse is a rhetorical question directed at an individual, accusing them of blasphemy and prideful arrogance toward the holy one of Israel. 'Et' is an untranslatable particle marking the direct object. 'Cheraf-tah' means 'you have mocked'. 'Gid-daf-tah' means 'you have reviled'. 'Ha-ree-mo-tah' means 'you have raised'. 'Kol' means 'voice'. 'Marom' means 'height'. 'Ay-nay-cha' means 'your eyes'. 'Kadosh' means 'holy'. 'Yis-ra-el' is the name of a people or a title meaning 'El contends'.
[2KI.19.23] By the hand of your messengers, you have dishonored my Lord, and you said, “I have ascended the heights of the mountains, the slopes of Lebanon, and I will cut down its cedar heights, choosing its finest cypress trees. And I will come to a lodging place at the edge of a forest like Carmel.” [§]
b'yad mal'achecha chirafta adonai vato'amer b'rochev richbi ani aliti merom harim yark'tei levanon ve'echrot komat arazav mivchor beroshav ve'avo'a melon kitzeh ya'ar karmillo.
This verse describes a boastful statement, likely from a king or powerful figure. It speaks of humiliating 'my Lord' through the actions of messengers, and then details a grand ascent to the mountains of Lebanon to cut down cedar and cypress trees for building materials. The speaker then declares their intention to construct a luxurious palace within a forest resembling Carmel.
[2KI.19.24] I have dug and drunk from foreign waters, and I will destroy all the rivers of siege with the sole of my foot. [§]
a-nee kar-tee v'sha-tee ma-yim za-rim v'akh-reev b'kaf-pe-a-mai kol ye-o-rei ma-tzor.
This verse describes a speaker who has dug and drunk from foreign waters and will destroy all the rivers of siege with the sole of their foot. "Kar-tee" means 'I dug'. "Sha-tee" means 'I drank'. "Ma-yim za-rim" refers to 'foreign waters'. "Akh-reev" means 'I will destroy'. "B'kaf-pe-a-mai" means 'with the sole of my foot'. "Kol ye-o-rei ma-tzor" means 'all the rivers of siege'.
[2KI.19.25] Have you not heard from afar? The Gods made it long ago, in ancient times, and fashioned it. Now the Gods have brought it forth, and it will be for astonishment, desolate ruins, cities in structures. [§]
ha-lo shama'ta le-merachok otah asiti le-mimei kedem vi-tzarti-ah atah he-veiti-ah u-tehi la-hashot galim nitzim arim be-tzurot.
This verse describes a creation act of the Gods. The Gods heard from afar and created it from ancient times, fashioning it. Now the Gods have brought it forth, and it will be for astonishment, desolate ruins, cities in formations.
[2KI.19.26] And those who dwell there are powerless, cut off and they were ashamed. They became grass of the field and tender grass, grass of the rooftops and withering before rising. [§]
ve-yosh-vay-hen keetz-ray-yad khat-tu va-yay-voshoo ha-yu eh-sev sa-deh veerak desheh chatzir gag-got ush-defah lif-ney kamah.
This verse describes the fate of those who oppose God. "yoshveihen" means "their inhabitants" or "those who dwell there." "keetzrei-yad" literally means "short of hand," which is understood figuratively as powerless or weak. "chattu" means "cut off". "vayevoshoo" means "and they were ashamed." "ehsev sadeh" is "grass of the field". "virak desheh" is "and tender grass". "chatzir gaggot" means "grass of the rooftops". "ushdefah lifney kamah" means "and withering before rising". The verse depicts a swift and complete destruction of the enemies of God, comparing them to quickly withering plants.
[2KI.19.27] And your sitting, and your going out, and your coming in, I have known, and your agitation to me, God. [§]
vəšivtəḵā wəṣēʾəṯḵā ūḅōʾəḵā yādāʿtî vəʾēt hitraggəzəḵā ʾēlāy.
This verse describes God's complete knowledge of a person’s life, including their comings and goings, and even their agitation or inner turmoil. Let's break down the individual components: 'vəšivtəḵā' means 'and your sitting,' 'wəṣēʾəṯḵā' means 'and your going out,' 'ūḅōʾəḵā' means 'and your coming in,' 'yādāʿtî' means 'I have known,' 'vēʾēt hitraggəzəḵā' means 'and your agitation', and 'ʾēlāy' means 'to me'. 'El' refers to God.
[2KI.19.28] Because you have angered God to me, and your peace has come to my ears, I have set my constraint in your face and my rebuke with your lips, and I will return you by the way that you came in it. [§]
Ya'an hitragzechah elai veshannan'chah alah be'oznai vesamti chachi be'apechah umitgi bisfatechah vahashivotechah baderech asher ba'ta bah.
This verse details a divine response to perceived offense. 'Ya'an' indicates 'because'. 'Hitragzechah' means 'you have angered'. 'Elai' is 'to me'. 'Veshannan'chah' means 'your calm' or 'your peace', implying a loss of composure. 'Alah' means 'ascended' or 'came', in this context, 'reached'. 'Be'oznai' is 'in my ears'. 'Vesamti' means 'and I have set'. 'Chachi' refers to something obstructing or hindering, here 'my constraint'. 'Be'apechah' is 'in your face'. 'Umitgi' means 'and my rebuke'. 'Bisfatechah' is 'with your lips'. 'Vahashivotechah' means 'and I will return you'. 'Baderech' is 'by the way'. 'Asher ba'ta bah' is 'that you came in it'.
[2KI.19.29] And this is the sign for you: you will eat what grows up by itself during the year, and you will eat what sprouts during the second year, and during the third year you will sow and you will reap and you will plant vineyards and you will eat their fruit. [§]
ve-zeh-le-cha ha-ot achol ha-shanah safich u-va-shanah ha-shenit sachish u-va-shanah ha-shlishit ziru u-kitzru ve-nitu keramim ve-ichlu piryam.
This verse describes a sign given to someone. It details a three-year agricultural process. In the first year, they will eat what grows up on its own. In the second year, they will eat what sprouts. In the third year, they will sow and reap and plant vineyards and eat their fruit.
[2KI.19.30] And the escapees of the house of Judah who remain will take root downwards, and it will make fruit upwards. [§]
ve-yas-fah plei-tat beit-ye-hu-dah ha-nish-a-rah sho-resh le-ma-tah ve-ah-sah pe-ri le-mah-lah
This verse describes the surviving remnant of the house of Judah taking root downwards and bearing fruit upwards. "Plei-tat" refers to a remnant or escapees. "Sho-resh" means root. "Le-ma-tah" means downwards. "Ve-ah-sah" means and it will make or do. "Pe-ri" means fruit. "Le-mah-lah" means upwards.
[2KI.19.31] For from Jerusalem a remnant will come forth, and those who escape from Mount Zion. The zealousness of Yahveh will accomplish this. [§]
kee mee-roo-shah-lah-eem tay-tseh sheh-air-eet oo-flee-tah meh-har tzee-yohn keen-at Yahveh toh-ah-seh-zah-tot.
This verse speaks of a remnant and those who escape from Jerusalem and Mount Zion, and that the zealousness of Yahveh will accomplish this. 'kee' means 'for' or 'because'. 'mirooshalayim' is 'from Jerusalem'. 'teetseh' means 'will go out' or 'will come forth'. 'she'airit' means 'remnant'. 'uflee'tah' means 'and those who escape'. 'mehar tzee-yohn' means 'from Mount Zion'. 'keen-at' means 'zealousness'. 'Yahveh' is the name of God. 'toh-ah-seh-zah-tot' means 'will do this'.
[2KI.19.32] Therefore thus says Yahveh to the king of Assyria: He shall not come into this city, nor shall he shoot an arrow there, nor shall he advance his shield against it, nor shall he pour a siege ramp upon it. [§]
lakhen koh-amar Yahveh el-melech Ashur lo yavo el-ha'ir hazzot velo-yoreh sham heitz velo-yekaddmena magen velo-yishpoch aleyha solla.
This verse details a message from Yahveh to the king of Assyria. The message states that the king will not enter the city, will not shoot an arrow at it, will not advance his shield against it, nor will he build a siege ramp against it. The verse uses 'Yahveh' as the proper name for the God of Israel.
[2KI.19.33] On the path that he comes on it, he will return, and to this city he will not come, says Yahveh. [§]
ba'derech asher yavo bah yashuv ve'el ha'ir ha'zot lo yavo ne'um Yahveh.
This verse describes a return along a path and a prohibition of entering a certain city. 'ba'derech' means 'on the path'. 'asher' is a relative pronoun meaning 'that' or 'which'. 'yavo bah' means 'he will come in it'. 'yashuv' means 'he will return'. 've'el' means 'and to'. 'ha'ir ha'zot' means 'this city'. 'lo yavo' means 'he will not come'. 'ne'um Yahveh' means 'says Yahveh'.
[2KI.19.34] I will defend this city for salvation, for my sake, and for the sake of David, my servant. [§]
v'gannoti el-ha'ir ha'zot l'hoshi'ah l'ma'ani ul'ma'an David avdi.
This verse describes a divine act of intervention for the city and for David. "v'gannoti" means 'I will defend' or 'I will protect'. "el-ha'ir" means 'to the city'. "ha'zot" means 'this'. "l'hoshi'ah" means 'for salvation'. "l'ma'ani" means 'for my sake'. "ul'ma'an" means 'and for the sake of'. "David" is the proper name David. "avdi" means 'my servant'.
[2KI.19.35] And it happened on that night, and an angel of Yahveh went out and struck the camp of Assyria with one hundred eighty-five thousand. And they awoke in the morning, and behold, they were all corpses, dead. [§]
Va-yhi ba-lai-lah ha-hu, va-ye-tseh mal-akh Yahveh va-yak be-ma-khane Ashur mei-ah shmo-nim ve-chamish-ah alef, va-yash-ki-mu ba-boker ve-hi-neh kul-lam peg-ar-im me-tim.
This verse describes an event that happened during the night. An angel of Yahveh went out and struck the camp of Assyria with a large number of deaths. The following morning, all were found as corpses, dead.
[2KI.19.36] And he departed and went, and Sennacherib, king of Assyria, returned and settled in Nineveh. [§]
vayissa vayyelekh vayyashav sankheriv melekh-ashur vayyeshev beniynveh
This verse describes Sennacherib, the king of Assyria, departing, going, returning, and settling in Nineveh. The verbs are sequential, depicting a series of actions. 'Vayissa' implies a departure or setting out. 'Vayyelekh' means 'he went'. 'Vayyashav' signifies returning. 'Vayyeshev' means 'he settled'.
[2KI.19.37] And it happened that he was bowing down to the house of Nisroch, the Gods of his deity, and to Adrammelech and Serezer, and they struck him with the sword, and they escaped to the land of Ararat. And Esar-haddon, his son, reigned in his place. [§]
Va-y'hi hu mishtachaveh beit nisroch elohav v'adrammelech v'sar'etser hikuhu bacherov v'hemah nimltu eretz Ararat va-yimloch esar-haddon b'no tachatav.
This verse describes a situation where someone is bowing down to the god of Nisroch, along with Adrammelech and Serezer. They are struck with the sword and flee to the land of Ararat. Esar-haddon, their son, then reigns in their place.
2KI.20
[2KI.20.1] In those days, Hezekiah became ill and near death, and Isaiah, the son of Amoz, the prophet, came to him. And he said to him, "Thus says Yahveh: 'Set your house in order, for you shall die and not live.'" [§]
bayamim hahem chalah chizkiyahuhu lamut vayavo elav yeshayahu ben-amoץ hanavi vayomer elav koh-amar Yahveh tzav l'veitecha ki met ata velo tichyeh.
This verse describes the illness of King Hezekiah and the prophet Isaiah’s visit to him. The verse states that Yahveh commanded Isaiah to tell Hezekiah that he was going to die and not live.
[2KI.20.2] And he turned his face towards the wall, and he prayed to Yahveh to say: [§]
va-yas-sev et-pa-nav el-ha-kir va-yit-pal-el el-yeh-vah le-e-mor
This verse describes someone turning their face towards a wall and praying to Yahveh, intending to say something. 'Va-yas-sev' means 'and he turned'. 'Et-pa-nav' means 'his face'. 'El-ha-kir' means 'towards the wall'. 'Va-yit-pal-el' means 'and he prayed'. 'El-yeh-vah' means 'to Yahveh'. 'Le-e-mor' means 'to say'.
[2KI.20.3] Please, Yahveh, remember how I have walked before You in truth and with a whole heart, and I have done what was good in Your eyes. And Hezekiah wept a great weeping. [§]
Anah Yahveh zekar-na et asheri hitahalakti lepanecha be'emet ubelebab shalem vehatov be'einecha asiti vayevk' chizykiahu bekhi gadol.
This verse is a plea from King Hezekiah to Yahveh. He asks Yahveh to remember how he walked before Him in truth and with a whole heart, and that he did what was good in Yahveh’s eyes. The verse concludes with Hezekiah weeping greatly.
[2KI.20.4] And it happened, Isaiah did not leave the city of Tikhonah, and the word of Yahveh was to him to say. [§]
Va-yhi Yesha'yahu lo yatsa ha-ir ha-tikhona u-devar-Yahveh haya elav le'emor.
This verse describes the prophet Isaiah not leaving the city of Tikhonah, and that the word of Yahveh came to him to say something. ‘Va-yhi’ is a standard introductory phrase meaning ‘and it happened’. ‘Yesha’yahu’ is the name Isaiah. ‘Lo yatsa’ means ‘did not go out’. ‘Ha-ir’ means ‘the city’. ‘Ha-tikhona’ refers to a specific city, Tikhonah. ‘U-devar-Yahveh’ means ‘and the word of Yahveh’. ‘Haya elav’ means ‘was to him’ or ‘came to him’. ‘Le’emor’ means ‘to say’.
[2KI.20.5] Return and say to Hezekiah, who is the leader of my people, “Thus says Yahveh, the God of David, your father, ‘I have heard your prayer, I have seen your tears. Behold, I will heal you. On the third day, you will go up to the temple of Yahveh.’” [§]
shuv ve'amarta el-chizkiyah hu negid-ammi koh-amar Yahveh Elohei David avi-cha shamati et-tefilatecha ra'iti et-dime'atecha hinni rofe lach bayom hashelishi ta'aleh beit Yahveh.
This verse is a message from God to King Hezekiah. It begins with a directive to deliver a message, then identifies the speaker as Yahveh, the God of David, Hezekiah’s father. The message confirms that God has heard Hezekiah’s prayer and seen his tears, and promises healing. Hezekiah is told he will return to the temple of Yahveh on the third day.
[2KI.20.6] And I will add to your days fifteen years, and I will deliver you from the hand of the king of Assyur, and I will defend this city for my sake and for the sake of David my servant. [§]
ve-hosaf-ti al-ya-mei-cha cha-mesh es-reh sha-nah u-mi-kaf me-lech-ash-shur at-zil-cha ve-et ha-ir ha-zot ve-ga-no-ti al-ha-ir ha-zot le-ma-a-ni u-le-ma-an da-vid av-di.
This verse contains several names and terms relating to God and kings. "Hosaf-ti" means "I will add". "Ya-mei-cha" means "your days". "Cha-mesh es-reh" means "fifteen". "Sha-nah" means "years". "Kaf" means "hand". "Me-lech-ash-shur" means "king of Assyur". "At-zil-cha" means "I will deliver you". "Ha-ir ha-zot" means "this city". "Ga-no-ti" means "I will defend". "Le-ma-a-ni" means "for my sake". "Da-vid av-di" means "David my servant".
[2KI.20.7] And Yahveh is salvation said, "Take a fig cake, and they took and placed it upon the boil, and it healed." [§]
Va-yo-mer Yesha-yahu khu dev-e-let te-e-nim va-yik-hu va-ya-si-mu al-ha-shachin va-ye-chi.
This verse describes a prophetic act performed by Isaiah. He instructs someone to take a fig cake and apply it to a boil. The verse concludes with the boil being healed. Let's break down the names: 'Yesha-yahu' means 'Yahveh is salvation', so we will translate it as 'Yahveh is salvation'. 'Yahveh' will be translated as 'Yahveh' as per the instructions. 'Ha-shachin' means 'the boil'.
[2KI.20.8] And Hezekiah said to Isaiah, "What is a sign that Yahveh will heal me, so that I may go up to the house of Yahveh on the third day?" [§]
Va-yo-mer Chiz-ki-ya-hu el-Yesha-ya-hu ma ot ki yirpa Yahveh li ve-aliti ba-yom ha-shlishi beit Yahveh.
This verse comes from 2 Kings 20:8. It records Hezekiah asking Isaiah for a sign that Yahveh will heal him, so that he may go up to the temple of Yahveh on the third day.
[2KI.20.9] And Isaiah said, "This is the sign to you from Yahveh, that Yahveh will do the thing which he spoke. Behold, the shadow shall go back ten degrees, if it returns ten degrees." [§]
vayomer yesha'yahu zeh-lekha ha'ot me'et yevaveh ki ya'aseh yevaveh et-hadavar asher dibber halekh hatzel eser ma'alot im-yashuv eser ma'alot.
This verse is from Isaiah 7:11. It describes Isaiah offering a sign to King Ahaz. The sign is that the shadow on a sundial will move backwards ten degrees. ‘Vayomer’ means ‘and said’. ‘Yesha’yahu’ is the name Isaiah. ‘Zeh-lekha’ means ‘this to you’. ‘Ha’ot’ means ‘the sign’. ‘Me’et yevaveh’ means ‘from Yahveh’. ‘Ki ya’aseh yevaveh’ means ‘that Yahveh will do’. ‘Et-hadavar asher dibber’ means ‘the thing which he spoke’. ‘Halekh hatzel’ means ‘the shadow’. ‘Eser ma’alot’ means ‘ten degrees’. ‘Im-yashuv’ means ‘if it returns’.
[2KI.20.10] And Hezekiah said, "Is it easy for the shadow to descend ten degrees? No, but may the shadow return ten degrees." [§]
vayomer yekhizkiyah nakel lhatsel linot eser ma'alot lo ki yashuv hatzel achoraniit eser ma'alot
This verse describes Hezekiah asking if it is easy for the shadow to descend ten degrees, or go back ten degrees. It refers to a sign Hezekiah requested from Yahveh to confirm his healing.
[2KI.20.11] And Isaiah the prophet called to Yahveh, and Yahveh returned the shadow upon the steps that had descended upon the steps of Ahaz, going backwards ten steps. [§]
Va-yik-ra Yesha-yahu ha-navi el-Yahveh va-yashev et-ha-tzel ba-ma'alot asher yarda be-ma'alot Achaz achoranim esher ma'alot.
This verse describes the prophet Isaiah calling to Yahveh, and Yahveh returning the shadow upon the steps that had descended upon the steps of Ahaz. The steps are being referenced as a way to mark time, perhaps related to a sundial or some other timekeeping method.
[2KI.20.12] At that time, Berodach Baladan, son of Baladan, king of Babel, sent letters and a gift to Hezekiah, for he had heard that Hezekiah was ill. [§]
ba'et hahi shalach berodach baladan ben-baladan melek-bavel sefarim uminchah el-chizkiyahhu ki shama ki chalah chizkiyahhu.
This verse describes a time when Berodach Baladan, king of Babel, sent letters and a gift to Hezekiah because he heard that Hezekiah was sick.
[2KI.20.13] And Hezekiah listened to them and showed them all the house of his stores, the silver and the gold and the spices and the good oil and the house of his tools, and all that was found in his treasuries. There was no thing that Hezekiah did not show them in his house and in all his kingdom. [§]
va-yishma aleihem khizkiyahuhu va-yar'em et kol beit nekhotah et ha-kesef ve-et ha-zahav ve-et ha-besamim ve-et shemen ha-tov ve-et beit kelav ve-et kol asher nimtza be-otzarotav lo-hayah davar asher lo-hera'em khizkiyahuhu be-veito uve-chol memshalto.
This verse describes King Hezekiah showing all his treasures to envoys from Babylon. It details the items shown, including silver, gold, spices, oil, and various other valuables found in his treasuries. The verse emphasizes that Hezekiah showed them everything he possessed, both in his house and throughout his kingdom.
[2KI.20.14] And Isaiah the prophet came to King Hezekiah and said to him, "What did these people say, and from where did they come to you?" And Hezekiah said, "They came from a distant land, from Babylon." [§]
va-yo-vo yish-ah-ye-hu ha-na-vee el-ha-me-lech chiz-ki-ya-hu va-yo-mer elav mah amru ha-a-nashim ha-eleh u-me-ayin ya-vo-u elecha va-yo-mer chiz-ki-ya-hu me-eretz rechokah bau mi-bavel.
This verse describes the prophet Isaiah coming to King Hezekiah and asking about some people who have come to see the king. Hezekiah responds that they came from a distant land, from Babylon.
[2KI.20.15] And he said, "What have you seen in my house?" And Hezekiah said, "They have seen all that is in my house. There was nothing which you have not seen in my treasuries." [§]
Va-yo-mer mah ra-u be-veit-cha va-yo-mer Hiz-ki-ya-hu et kol-asher be-veiti ra-u lo-ha-yah davar asher lo-hir-i-tim be-ot-zarotai.
This verse describes a conversation where someone asks Hezekiah what visitors have seen in his house. Hezekiah responds that the visitors have seen everything within his house, nothing has been hidden from them, especially within his treasuries.
[2KI.20.16] And Isaiah said to Hezekiah, "Hear the word of Yahveh." [§]
Va-yo-mer Yesha-ya-hu el-Chiz-ki-ya-hu shma dvar Yahveh.
This verse begins with 'and said'. 'Yeshayahu' is a proper name, and 'Chizkiyahu' is another proper name. 'Shma' means 'hear'. 'Dvar' means 'word'. 'Yahveh' is the proper name of God.
[2KI.20.17] Behold, days are coming and everything that is in your house, and what your ancestors have stored up to this day, will be carried away to Babylon. Nothing will remain, says Yahveh. [§]
heen-neh ya-meem ba-eem ve-nee-sah kol asher be-bay-te-kha va-asher o-tz-roo avo-te-kha ad ha-yom ha-zeh ba-vel-ah lo yee-va-teir da-var amar Yahveh
This verse speaks of a future time when all possessions within one’s house, and those accumulated by ancestors up to the present day, will be carried away to Babylon. Nothing will remain, says Yahveh.
[2KI.20.18] And from your sons who go out from you, those you bear will be taken, and they will be eunuchs in the palace of the king of Babylon. [§]
u'mibanecha asher yetzu mimcha asher tolid yikachu vehayu sarisim be'heichal melech bavel.
This verse discusses offspring being taken and becoming eunuchs in the palace of the king of Babylon. 'mibanecha' means 'from your sons'. 'asher yetzu mimcha' means 'who go out from you'. 'asher tolid' means 'who you bear'. 'yikachu' means 'they will be taken'. 'vehayu' means 'and they will be'. 'sarisim' means 'eunuchs'. 'be'heichal' means 'in the palace'. 'melech bavel' means 'king of Babylon'.
[2KI.20.19] And Hezekiah said to Isaiah, "Good is the word of Yahveh that you have spoken." And he said, "Will there not be peace and truth in my days?" [§]
Va-yo-mer Hiz-ki-ya-hu el-Yesha-ya-hu tov d’var-Yahveh asher di-bar-ta va-yo-mer ha-lo im-shalom ve-emet yih-yeh be-ya-mai.
This verse recounts Hezekiah speaking to Isaiah. Hezekiah acknowledges the goodness of the word of Yahveh that Isaiah has spoken, and then asks whether peace and truth will exist during his days.
[2KI.20.20] And the remainder of the words of Hezekiah and all his strength, and what he did concerning the pool and concerning the elevated channel, and how he brought the water to the city, are they not written in the book of the chronicles of the kings of Judah? [§]
və·ye·ṯer diḇ·rê ḥiz·qî·yā·hū ḇə·ḵāl-gə·ḇū·rā·ṯō ḇə·ʾă·šer ʿā·śā ʾet-haḇ·rê·ḵā ḇə·ʾet-haṯ·tə·ʿā·lā ḇa·yā·ḇêʾ ʾet-ha·ma·yim hā·ʿî·rā hă·lō-hêm kə·ṯū·ḇîm ʿal-sê·pher diḇ·rê ha·yā·mîm lə·mal·ḵê yə·hū·ḏā.
This verse discusses the remaining deeds of King Hezekiah, specifically his accomplishments related to water infrastructure. It states that his actions, including building a pool and an aqueduct and bringing water to the city, are recorded in the chronicles of the kings of Judah.
[2KI.20.21] And Hezekiah lay down with his ancestors, and Manasseh his son reigned in his place. [§]
va-yish-kach chi-zə-qi-ya-hu im-a-vo-tav va-yim-loch mə-naš-šeh bə-noh tach-tav
This verse describes the death of King Hezekiah and the ascension of his son, Manasseh, to the throne. The word 'vayishkach' means 'he lay down' (implying death). 'Im-avotav' means 'with his fathers' (ancestors). 'Vayimloch' means 'and reigned'. 'Bə-noh' means 'his son'. 'Tachtav' means 'under him' (in his place).
2KI.21
[2KI.21.1] The son of twelve years was Manasseh when he reigned, and fifty and five years he reigned in Jerusalem, and the name of his mother was Hefzi-bah. [§]
ben-shtei-im es-reh sha-nah mena-sheh be-mal-khoh va-ha-mi-shid ve-ha-mesh sha-nah ma-lach bi-yeru-sha-lim ve-shem im-moh hef-tsi-bah.
This verse describes the age of Manasseh when he began to reign and how long he reigned in Jerusalem, as well as the name of his mother. 'Ben' means 'son of', 'shtei-im es-reh' means 'twelve', 'sha-nah' means 'year', 'mena-sheh' is a personal name, 'be-mal-khoh' means 'in his kingdom' or 'when he reigned', 'va-ha-mi-shid ve-ha-mesh' means 'and fifty and five', 'ma-lach' means 'he reigned', 'bi-yeru-sha-lim' means 'in Jerusalem', 've-shem' means 'and the name', 'im-moh' means 'his mother', and 'hef-tsi-bah' is a personal name.
[2KI.21.2] And he did evil in the eyes of Yahveh, like the abominations of the nations that Yahveh 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-pe-nei be-nei yis-ra-el
This verse describes someone doing evil in the eyes of Yahveh, specifically the abominations of the nations that Yahveh dispossessed from 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/which'. 'Ho-rish' means 'dispossessed'. 'Mi-pe-nei' means 'from before'. 'Be-nei' means 'children of'. 'Yis-ra-el' is the name Israel.
[2KI.21.3] And he returned and rebuilt the high places that his father Hezekiah had destroyed, and he raised up altars to Baal, and he made an Asherah, as had made Ahab king of Israel, and they prostrated themselves to all the host of the heavens, and they served them. [§]
va-ya-shav va-yi-ven et-ha-ba-mot a-sher i-bad khiz-ki-ya-hu av-iv va-ya-kem miz-be-khot la-va-al va-ya-as a-she-rah ka-a-sher a-sa a-khav me-lech yis-ra-el va-yish-ta-khu le-khol-tze-va ha-sha-ma-yim va-ya-avod otam.
This verse describes the actions of a king who reverses the religious reforms of his father, restoring pagan worship. 'Va-ya-shav' means 'and he returned'. 'Va-yi-ben' means 'and he built'. 'Ha-ba-mot' are 'the high places'. 'A-sher i-bad' means 'that had been destroyed'. 'Khiz-ki-ya-hu av-iv' means 'Hezekiah his father'. 'Va-ya-kem' means 'and he raised up'. 'Miz-be-khot' are 'altars'. 'La-va-al' is 'to Baal'. 'Va-ya-as' means 'and he made'. 'A-she-rah' is the name of a pagan goddess. 'Ka-a-sher a-sa' means 'as had made'. 'A-khav me-lech yis-ra-el' means 'Ahab king of Israel'. 'Va-yish-ta-khu' means 'and they prostrated themselves'. 'Le-khol-tze-va ha-sha-ma-im' means 'to all the host of the heavens'. 'Va-ya-avod otam' means 'and they served them'.
[2KI.21.4] And he built altars in the house of Yahveh, which Yahveh said would happen in Jerusalem – that Yahveh would put Yahveh’s name there. [§]
oo-vah-nah mee-zbeh-chot beh-beit yeh-vah-veh ah-sher ah-mar yeh-vah-veh bee-yroo-shah-lah-eem ah-seem et-shmee.
This verse describes the building of altars in the house of Yahveh, according to what Yahveh said would happen in Jerusalem - that Yahveh would put Yahveh’s name there. 'Oo-vah-nah' indicates 'and he built.' 'Mee-zbeh-chot' is plural for altars. 'Bee-beit' means 'in the house of.' 'Ah-sher' means 'which/that.' 'Ah-mar' means 'said.' 'Bee-yroo-shah-lah-eem' means 'in Jerusalem.' 'Ah-seem' means 'I will put.' 'Et-shmee' means 'my name'.
[2KI.21.5] 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.
[2KI.21.6] And he caused his son to pass through the fire, and practiced divination and sorcery, and acted as a necromancer and consulted spirit mediums. He greatly multiplied doing evil in the eyes of Yahveh, to provoke anger. [§]
veh-heh-eh-veer et ben-o bah-esh veh-o-nen veni-khesh veh-ah-sah ov veh-yid-deh-nee-eem heer-bah lah-ah-soh ha-rah beh-eh-nee yeh-vah-veh leh-hahk-ees
This verse describes practices that are displeasing to Yahveh. Specifically, it mentions causing one's son to pass through the fire, practicing divination, sorcery, necromancy, and consulting spirit mediums. The verse concludes by stating that these actions multiplied and were evil in the sight of Yahveh, provoking anger.
[2KI.21.7] And he put the statue of the Asherah which he had made in the house which Yahveh had said to David and to Solomon his son, in this house and in Jerusalem which I had chosen from all the tribes of Israel, I will put my name forever. [§]
va-ya-sem et-pesel ha-asherah asher asa be-bayit asher amar Yahveh el-David ve-el-Shlomo beno ba-bayit hazeh u-vi-Yerushalayim asher bacharti mi-kol shivtei Yisrael asim et-shmee le-olam.
This verse describes the placement of an Asherah idol within the Temple in Jerusalem. 'Asherah' refers to a Canaanite goddess, and the idol was made by someone (not specified in this verse). The verse emphasizes that this occurred in the house Yahveh had told David and Solomon to build, and in Jerusalem which Yahveh had chosen from all the tribes of Israel, and that Yahveh would place His name there forever.
[2KI.21.8] And I will no longer cause the foot of Israel to wander from the land that I gave to their ancestors, but only if they keep to do according to all that I commanded, and according to all the law that I commanded them through my servant Moses. [§]
ve-lo osif le-hanid regel Yisrael min-ha-adamah asher natati la-avotam rak im yishmeru la-asot ke-kol asher tzivitim u-le-kol ha-torah asher tzivah otam avdi Moshe.
This verse contains a promise from Yahveh to the Israelites. Yahveh states that Yahveh will no longer cause them to wander from the land given to their ancestors, but only if they consistently obey all of Yahveh’s commands and the entire law that Yahveh commanded them through Yahveh’s servant, Moses.
[2KI.21.9] And they did not listen, and Manasseh led them astray to do evil, from the nations which Yahveh had destroyed before the sons of Israel. [§]
Velo sham’u vayat’em Mnasheh la’asot et-harah min-hagoyim asher hishmid Yahveh mipnei bnei Yisrael.
This verse describes Manasseh's disobedience and his actions which mirrored those of the nations that Yahveh had destroyed before the Israelites. ‘Velo sham’u’ means ‘and they did not listen’. ‘Vayat’em Mnasheh’ means ‘and Manasseh led astray’. ‘La’asot et-harah’ means ‘to do evil’. ‘Min-hagoyim’ means ‘from the nations’. ‘Asher hishmid Yahveh’ means ‘which Yahveh destroyed’. ‘Mipnei bnei Yisrael’ means ‘before the sons of Israel’.
[2KI.21.10] And Yahveh spoke through the hand of his servants, the prophets, to say this. [§]
Va-ye-da-ber Yahveh be-yad-a-va-dav ha-ne-vi-im le-e-mor.
This verse states that Yahveh spoke through the hand of his servants, the prophets, to say something. ‘Va-ye-da-ber’ means ‘and spoke.’ ‘Yahveh’ is the proper name of God. ‘Be-yad’ means ‘by the hand of’ which is an idiom for ‘through’. ‘A-va-dav’ means ‘his servants’. ‘Ha-ne-vi-im’ means ‘the prophets’. ‘Le-e-mor’ means ‘to say’.
[2KI.21.11] Because Manasseh, king of Judah, did these abominations, he did evil more than all that the Amorites did who were before him, and he caused Judah to sin with his idols. [§]
Ya'an asher asah Menasheh melek-Yehudah hatto'evot ha'elleh hera mi'kol asher asu ha'Emori asher lifanav vayachata gam-et-Yehudah begilulav.
This verse explains that Manasseh, king of Judah, committed abominations that were worse than those committed by the Amorites who were there before him, and he also caused Judah to sin with his idols.
[2KI.21.12] Therefore, thus says Yahveh the Gods of Israel: Behold, I am bringing disaster upon Jerusalem and Judah, that all those who hear will have two ears ringing. [§]
lakhen koh amar Yahveh Elohim yisrael hinni mevi ra'ah al Yerushalayim vehudah asher kol shome'ayyu titzalnah sh'tei oznayiv.
This verse comes from Isaiah 36:6. 'Lakhen' means 'therefore'. 'Koh amar' means 'thus says'. 'Yahveh Elohim yisrael' is 'Yahveh the Gods of Israel'. 'Hinni' means 'behold, I'. 'Mevi' means 'bringing'. 'Ra'ah' means 'evil' or 'disaster'. 'Al' means 'upon'. 'Yerushalayim' is 'Jerusalem'. 'Vehudah' is 'and Judah'. 'Asher' means 'that'. 'Kol' means 'all'. 'Shome'ayyu' means 'those who hear'. 'Titzalnah' means 'will ring'. 'Sh'tei' means 'two'. 'Oznayiv' means 'his ears'.
[2KI.21.13] And I will incline against Jerusalem the line of Samaria and the plumb line of the house of Ahab, and I will wipe out Jerusalem as one wipes out a plate, wiping it clean, and I will turn it over upon its face. [§]
ve-na-tee-tee al-ye-ru-sha-lim et-qav shom-ron ve-et-mish-qo-let beit ach-av u-ma-hee-tee et-ye-ru-sha-lim ka-asher yim-cheh et-hat-tsa-lach-at ma-chah ve-ha-fach al-pa-neh-ha.
This verse describes a prophetic action by Yahveh against Jerusalem, using Samaria and the house of Ahab as measuring tools for judgment. It utilizes metaphors of wiping clean and turning upside down to convey complete destruction. 'Qav' means a line or standard, often used for measuring. 'Mishqolet' means a plumb line, also a measuring tool. 'Tsallachat' means a plate or dish, implying something wiped clean like a dish.
[2KI.21.14] And I will abandon the remnant of my inheritance, and I will give them into the hand of their enemies, and they will be plunder and oppression to all their enemies. [§]
ve-natashti et shearit nachalati u-netattim be-yad oyveihem ve-hayu le-baz ve-limsisa lechol oyveihem.
This verse describes a consequence of disobedience – the abandonment of God’s inheritance to their enemies. 'Natashti' means 'I will abandon'. 'Shearit' means 'remnant' or 'what remains'. 'Nachalati' means 'my inheritance'. 'Netattim' means 'I will give'. 'Yad' means 'hand', but here it functions as 'power' or 'control'. 'Oyveihem' means 'their enemies'. 'Hayu' means 'they will be'. 'Baz' means 'plunder' or 'despoil'. 'Missa' means 'to press down' or 'oppress', and here 'oppression'. 'Chol' means 'all'. This sentence is a conditional one, showing what will happen if the people do not keep the covenant.
[2KI.21.15] Because they did evil in my eyes, and they were provoking me from the day that their fathers came out of Egypt and until this day. [§]
ya'an asher asu et-hara be'einai va'yih'yu mach'asim otati min-hayom asher yat'su avotam mimitzrayim ve'ad hayom hazeh.
This verse explains the reason for God's displeasure. 'Ya'an asher' means 'because that'. 'Asu et-hara' means 'they did evil'. 'Be'einai' means 'in my eyes'. 'Va'yih'yu mach'asim otati' means 'and they were provoking me'. 'Min-hayom asher yat'su avotam mimitzrayim' means 'from the day that their fathers came out of Egypt'. 'Ve'ad hayom hazeh' means 'and until this day'.
[2KI.21.16] And also, Manasseh shed much innocent blood, until he filled Jerusalem mouth to mouth, apart from the sin that he caused Judah to commit, to do evil in the eyes of Yahveh. [§]
ve-gam dam naki shafach Menasheh harbeh me'od ad asher mileh et Yerushalayim peh lapeh lebad me-chatato asher hechti'a et Yehudah la'asot hara be'einei Yahveh.
This verse describes the extensive bloodshed caused by Manasseh, king of Judah. It states that he shed a very great amount of innocent blood, filling Jerusalem from one end to the other. Furthermore, it notes that this was in addition to his sin of causing Judah to do evil in the eyes of Yahveh.
[2KI.21.17] And the remainder of the words of Manasseh, and all that he did, and his sin that he sinned, are they not written on the book of the words of the days to the kings of Judah? [§]
ve-yeter divrei menasheh ve-chol asher asa ve-chatato asher chata ha-lo hem ketuvim al sefer divrei ha-yamim le-malchei yehudah
This verse discusses the remaining deeds of Manasseh, everything he did, and his sins. It states that these are written in the book of the Chronicles of the kings of Judah. Each word is translated directly. 'Yeter' means 'remaining'. 'Divrei' means 'words of'. 'Menasheh' is a proper name, Manasseh. 'Chol' means 'all'. 'Asher' means 'that/which'. 'Asa' means 'he did'. 'Chatato' means 'his sin'. 'Chata' means 'he sinned'. 'Ha-lo' means 'are they not'. 'Hem' means 'they'. 'Ketuvim' means 'written'. 'Al' means 'on'. 'Sefer' means 'book'. 'Divrei' again means 'words of'. 'Ha-yamim' means 'the days'. 'Le-malchei' means 'to the kings of'. 'Yehudah' is a proper name, Judah.
[2KI.21.18] And Manasseh lay down with his fathers, and he was buried in the garden of his house, in the garden of Uzza. And Ammon his son reigned in his place. [§]
Va-yish-kach Menash-sheh im-a-vo-tav va-yee-ka-ver be-gan-bey-toh be-gan-oo-zah va-yim-loch A-mon ben-o tach-tav.
This verse describes the death of King Manasseh and the ascension of his son, Ammon, to the throne. 'Va-yish-kach' means 'and he lay down' which is a euphemism for death. 'Im-a-vo-tav' means 'with his fathers' referring to joining his ancestors in death. 'Va-yee-ka-ver' means 'and he was buried'. 'Be-gan-bey-toh' means 'in the garden of his house'. 'Be-gan-oo-zah' is 'in the garden of Uzza'. 'Va-yim-loch' means 'and he reigned'. 'A-mon ben-o tach-tav' means 'Ammon his son under him' or 'Ammon his son in his place'.
[2KI.21.19] Amon was twenty and two years old when he began to reign, and he reigned for two years in Jerusalem. And the name of his mother was Meshullemeth, daughter of Haruz from Yatbah. [§]
ben-esh-rim oo-sh-tai-yim sha-nah ah-mon be-mal-kho oo-sh-tai-yim sha-nim mah-lach bee-yer-oo-sha-la-im ve-shem im-mo me-shu-le-met bat-cha-rooz min-yat-vah.
This verse describes the age and reign of King Amon of Judah and the name of his mother. 'Ben' means 'son of'. 'Esh-rim' means 'twenty'. 'Oo-sh-tai-yim' means 'and two'. 'Sha-nah' means 'year'. 'Amon' is the king's name. 'Be-mal-kho' means 'in his kingdom' or 'when he reigned'. 'Mah-lach' means 'he reigned'. 'Bee-yer-oo-sha-la-im' means 'in Jerusalem'. 'Ve-shem' means 'and the name'. 'Im-mo' means 'his mother'. 'Me-shu-le-met' is the mother's name. 'Bat-cha-rooz' means 'daughter of'. 'Min-yat-vah' means 'from Yatbah'.
[2KI.21.20] And he did the evil in the eyes of Yahveh, as did Menasheh his father. [§]
va-ya-as ha-ra be-ei-nei Yahveh ka-asher asa Menasheh aviv.
This verse describes someone doing evil in the eyes of Yahveh, specifically comparing their actions to those of their father, Menasheh. 'Va-ya-as' means 'and he did'. 'Ha-ra' means 'the evil'. 'Be-ei-nei' means 'in the eyes of'. 'Ka-asher' means 'as'. 'Aviv' means 'his father'.
[2KI.21.21] And he went in all the way that walked his father, and he served the carved images that served his father, and he prostrated himself to them. [§]
vayelekh bekhal-haderekh asher-halakh aviv vayasovd et-hagilulim asher avad aviv vayishtachu lahem
This verse describes someone following in the footsteps of their father, specifically in worshipping idols. "vayelekh" means "and he went". "bekhal-haderekh" means "in all the way". "asher-halakh aviv" means "that walked his father". "vayasovd" means "and he served". "et-hagilulim" means "the carved images". "asher avad aviv" means "that served his father". "vayishtachu lahem" means "and he prostrated himself to them".
[2KI.21.22] And he abandoned Yahveh, the God of his ancestors, and he did not walk in the way of Yahveh. [§]
va-ya-azov et-Yahveh Elohei avotav ve-lo halach be-derech Yahveh
This verse describes someone abandoning Yahveh, the God of their ancestors, and not walking in the way of Yahveh. ‘Va-ya-azov’ means ‘and he abandoned’. ‘Et’ is a grammatical marker with no direct translation. ‘Yahveh’ is the proper name of God. ‘Elohei’ means ‘God of’. ‘Avotav’ means ‘his ancestors’. ‘Ve-lo’ means ‘and not’. ‘Halach’ means ‘he walked’. ‘Be-derech’ means ‘in the way of’.
[2KI.21.23] The servants of Ammon conspired against him, and they killed the king in his house. [§]
vayiksheru avdei-ammon alav vayamiytu et-hammelech bebeyto.
This verse describes a conspiracy against a king. "Vayiksheru" means "they conspired". "Avdei-ammon" means "servants of Ammon", referring to Ammonite officials. "Alav" means "against him". "Vayamiytu" means "they killed". "Et-hammelech" means "the king". "Bebeyto" means "in his house".
[2KI.21.24] And the people of the land struck all those who conspired against King Ammon, and the people of the land made Yoashiyahu, his son, king in his place. [§]
Va-yakh am-ha-aretz et kol-ha-koshrim al-ha-melekh Amon va-yamlikhu am-ha-aretz et Yoashiyahu beno takhtav.
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. 'Va-yakh' means 'and struck'. 'Am-ha-aretz' means 'the people of the land'. 'Et' is a grammatical marker and doesn’t translate directly. 'Kol-ha-koshrim' means 'all those who conspired'. 'Al-ha-melekh Ammon' means 'against King Ammon'. 'Va-yamlikhu' means 'and they made king'. 'Beno' means 'his son'. 'Takhtav' means 'in his place'.
[2KI.21.25] And the rest of the deeds of Ammon that he did, are they not written on the book of the Chronicles for the kings of Judah? [§]
ve-ye-ter di-vrei a-mon a-sher a-sa-hu ha-lo-hem ke-tu-vim al-se-fer di-vrei ha-ya-mim le-mal-hei ye-hu-dah.
This verse discusses additional deeds of Ammon that are recorded in the book of the Chronicles of the kings of Judah. 'Ve-ye-ter' means 'and the rest'. 'Divrei' means 'words of' or 'deeds of'. 'Amon' is the name of a people. 'Asher' means 'that'. 'Asa-hu' means 'he did'. 'Ha-lo-hem' is a rhetorical question meaning 'are they not?' or 'indeed, they are'. 'Ke-tu-vim' means 'written'. 'Al-sefer' means 'on the book'. 'Divrei ha-yamim' means 'words of the days' or 'chronicles'. 'Le-mal-hei' means 'for the kings of'. 'Yehudah' is Judah.
[2KI.21.26] And he buried him in his burial place in the garden of Uzza, and Yoashiyahu his son reigned in his place. [§]
Va-yik-bor o-toh bi-k'vur-toh be-gan-oo-zah va-yim-loch Yo-a-shi-yah-hu bene-hu tach-tav.
This verse describes the burial of a king and the ascension of his son to the throne. 'Va-yik-bor' means 'and he buried'. 'O-toh' means 'him'. 'Bi-k'vur-toh' means 'in his burial'. 'Be-gan-oo-zah' means 'in the garden of Uzza'. 'Va-yim-loch' means 'and he reigned'. 'Yo-a-shi-yah-hu' is a proper name. 'Bene-hu' means 'his son'. 'Tach-tav' means 'in his place'.
2KI.22
[2KI.22.1] A son of eight years was Josiah when he began to reign, and thirty-one years he reigned in Jerusalem. And the name of his mother was Jediah, daughter of Adiah from Betzek. [§]
ben shmoneh shanah yoashiyu b'malcho u'shloshim v'achat shanah malach birushalayim v'shem imo yedidah bat adayah mibatzekat.
This verse describes the age and reign of King Josiah, and his mother's name and origin. 'Ben' means 'son'. 'Shanah' means 'year'. 'Yoashiyu' is a proper name, here translated as 'Josiah'. 'B'malcho' means 'in his kingship' or 'when he reigned'. 'Shloshim v'achat' means 'thirty and one' or 'thirty-one'. 'Malach' means 'he reigned'. 'Birushalayim' means 'in Jerusalem'. 'Shem' means 'name'. 'Imo' means 'his mother'. 'Yedidah' is a proper name, here translated as 'Jediah'. 'Bat' means 'daughter'. 'Adayah' is a proper name, here translated as 'Adiah'. 'Mibatzekat' means 'from Betzek'.
[2KI.22.2] And he did the right thing in the eyes of Yahveh, and he walked in all the way of his father David, and he did not turn aside to the right or to the left. [§]
va'yas hashyashar b'einei yahveh va'yelech bchol derech david aviv v'lo sar yamin us'mol.
This verse describes someone who walked in the right ways in the sight of Yahveh and did not deviate from the path of his father David, neither to the right nor to the left. 'Va'yas' means 'and he did'. 'Hashyashar' means 'the right thing'. 'B'einei' means 'in the eyes of'. 'Va'yelech' means 'and he walked'. 'Bchol derech' means 'in all the way of'. 'Aviv' means 'his father'. 'V'lo sar' means 'and did not turn aside'. 'Yamin' means 'right hand' (used figuratively as right). 'Us'mol' means 'and left'.
[2KI.22.3] And it happened in the eighteenth year of King Josiah, that the king sent Shaphan son of Azaliah, son of Meshullam, the scribe, to the house of Yahveh to say: [§]
Va-yhi bi-shmoneh esreh shanah la-melech Yoashiyah, shalach ha-melech et-Shafan ben-Atsalyahu ben-Meshullam ha-sofer beit Yahveh le-emor.
This verse describes the eighteenth year of King Josiah's reign, during which he sent Shaphan, son of Azaliah, son of Meshullam, who was a scribe, to the house of Yahveh with a message.
[2KI.22.4] Go to Hilkiah the High Priest and give to him the silver that was brought to the house of Yahveh, which the doorkeepers collected from the people. [§]
a-leh el-chil-kee-yah-hoo ha-ko-hen ha-ga-dol ve-ya-tem et-ha-kesef ha-moo-vah beit Yahveh asher as-foo shom-rei ha-saf mei-et ha-am.
This verse instructs someone to go to Hilkiah the High Priest and give him the silver that was brought to the house of Yahveh, which the doorkeepers collected from the people.
[2KI.22.5] And let it be given into the hand of those who do the work, those who are appointed in the house of Yahveh, and let them give it to those who do the work who are in the house of Yahveh, to strengthen and repair the structure. [§]
v'yit'nu'hu 'al-yad 'osei ha'm'lacha ha'mup'kadim b'beit YHVH v'yit'nu 'oto l'osei ha'm'lacha asher b'beit YHVH l'chazek bedek ha'bayit.
This verse describes the giving of silver to those who oversee the work on the temple. Specifically, it details giving silver to the workers who are in charge of maintaining the temple structure. The verse uses repetition to emphasize the act of giving the silver to the workers in the house of Yahveh.
[2KI.22.6] To the craftsmen and to the bricklayers and to the wall builders and to buy wood and stones from the quarry to strengthen the house. [§]
le-charashim u-labonim u-lagodrim u-liknot etzim ve-avnei machshev lechazek et-habayit.
This verse lists various craftsmen and materials needed for building or reinforcing a house. 'Charashim' refers to carpenters or craftsmen generally. 'Labonim' are bricklayers or those who work with stone. 'Godrim' are wall builders or those who make enclosures. The verse then mentions acquiring wood ('etzim') and quarry stones ('avnei machshev') for the purpose of strengthening ('lechazek') the house ('habayit').
[2KI.22.7] But the silver given by their hand will not be counted against them, because they do things in faith. [§]
ach lo ye-cha-shev it-tam ha-kesef ha-ni-tan al-yadam ki be-emuna hem osim.
This verse discusses silver given to someone, stating it will not be counted against them because they act in faith. Let's break down the names: 'ach' is a particle often meaning 'but', 'lo' means 'not', 'ye-cha-shev' is a verb meaning 'to count', 'it-tam' means 'with them', 'ha-kesef' means 'the silver', 'ha-ni-tan' means 'the given', 'al-yadam' means 'by their hand', 'ki' means 'because', 'be-emuna' means 'in faith', 'hem' means 'they', and 'osim' means 'do/make'.
[2KI.22.8] And Hilkiah the high priest said to Shaphan the scribe, "I found the book of the law in the house of Yahveh." And Hilkiah gave the book to Shaphan and read it. [§]
va-yo-mer hil-kee-yah-hu ha-ko-hen ha-ga-dol al-sha-fan ha-so-fer sefer ha-to-rah ma-tza-tee be-beit ye-ho-vah va-yit-ten hil-kee-yah et-ha-sefer el-sha-fan va-yik-ra-e-hu.
This verse describes Hilkiah the high priest giving a book of the law to Shaphan the scribe. 'Va-yo-mer' means 'and he said'. 'Hilkiah' is a proper noun, a name. 'ha-kohen ha-ga-dol' means 'the priest the great', or 'the high priest'. 'al-Shafan' means 'to/upon Shaphan'. 'ha-sofer' means 'the scribe'. 'Sefer ha-Torah' means 'book the law', or 'the book of the law'. 'matzati' means 'I found'. 'be-beit Yeho-vah' means 'in house Yahveh', or 'in the house of Yahveh'. 'va-yit-ten' means 'and he gave'. 'et-ha-sefer' means 'the book'. 'el-Shafan' means 'to Shaphan'. 'va-yik-ra-e-hu' means 'and he read it'.
[2KI.22.9] And Shaphan the scribe came to the king and reported to the king a matter and said, "Your servants have melted the silver that was found in the house, and they have given it into the hand of the workers who are entrusted with the house of Yahveh." [§]
Va-yo-vo Sha-fan ha-so-fer el-ha-me-lech va-ya-shev et-ha-me-lech da-var va-yo-mer hi-ti-chu av-a-de-cha et-ha-ke-sef ha-nim-tsa ba-bay-it va-yi-te-nu-hu al-yad o-sei ha-me-la-cha ha-muf-ka-dim beit Yahveh.
This verse describes Shaphan the scribe going to the king and reporting a matter. He tells the king that the king’s servants have found silver in the house and have given it to the workers who are in charge of the house of Yahveh.
[2KI.22.10] And Shaphan the scribe told the king, saying, "Hilkiah the priest gave me a scroll, and Shaphan read it before the king." [§]
Va-yagged Shafan ha-sofer la-melech le-emor sefer natan li Chilkiyah ha-kohen va-yikra-ehu Shafan lifnei ha-melech.
This verse describes Shaphan the scribe telling the king that Hilkiah the priest gave him a scroll and Shaphan read it to the king. Each word is translated as directly as possible. 'Va' is a conjunction meaning 'and', 'yagged' means 'he told', 'ha-sofer' means 'the scribe', 'la-melech' means 'to the king', 'le-emor' means 'saying' or 'to say', 'sefer' means 'scroll' or 'book', 'natan' means 'he gave', 'li' means 'to me', 'Chilkiyah' is a proper name, 'ha-kohen' means 'the priest', 'va-yikra-ehu' means 'and he read it', 'lifnei' means 'before', 'ha-melech' means 'the king'.
[2KI.22.11] And it came to pass, when the king heard the words of the book of Yahveh’s Law, that he tore his garments. [§]
va-yhi ki-shmo-a ha-me-lech et-div-rei sefer ha-to-rah va-yi-kra et-bg-dav
This verse describes the king hearing the words of the book of the Law, and then tearing his garments. Let's break down the names: "ha-me-lech" is "the king", "sefer ha-to-rah" is "the book of the Law". The core divine name here is implied within "the Law". Given the context, it is likely referring to Yahveh's Law. "Va-yhi" is a common introductory phrase, often translated as "and it came to pass". "Va-yi-kra" means "and he tore". "Et" is a particle that marks a direct object. "Bg-dav" means "his garments".
[2KI.22.12] And the king commanded Khilkiyah the priest, and Akhikam the son of Shapan, and Akhbor the son of Mikayah, and Shapan the scribe, and Asayah the servant of the king, to say: [§]
vayetsav hammelech et khilkiyah hakohen ve'et akhikam ben shafan ve'et akhbor ben mikayah ve'et shafan hasofer ve'et asayah eved hammelech le'emor
This verse details a command given by the king. 'Vayetsav' means 'and he commanded'. 'Hammelech' is 'the king'. The verse then lists several individuals: Khilkiyah the priest, Akhikam the son of Shapan, Akhbor the son of Mikayah, Shapan the scribe, and Asayah the servant of the king. Finally, 'le'emor' means 'to say'. It indicates the king is about to give instructions to these individuals.
[2KI.22.13] Come, let us seek Yahveh for myself and for the people and for all of Judah, concerning the words of the book that is found. For great is the wrath of Yahveh that has been kindled against us because our ancestors did not listen to the words of this book, to do according to all that is written upon us. [§]
lechu dirshu et-Yahveh ba'adi u've'ad-ha'am u've'ad kol-Yehudah al-divrei ha-sefer ha-nimtza ha-zeh ki-gedolah chamah Yahveh asher-hi nitztah banu al-asher lo-shame'u avoteinu al-divrei ha-sefer ha-zeh la'asot kechol-ha-katuv aleinu.
This verse is a call to seek Yahveh concerning the words found in a book. It emphasizes the great wrath of Yahveh that has been kindled against the people because their ancestors did not listen to the words of the book and act according to all that is written within it.
[2KI.22.14] And Hilkiah the priest, Ahikam, Akhbor, Shaphan, and Asaiah went to Hulda the prophetess, the wife of Shallum, son of Tikvah, son of Harhas, the keeper of the garments. And she dwelt in Jerusalem in the second district, and they spoke to her. [§]
Va-ye-lekh khil-ki-ya-hu ha-ko-hen va-a-chi-kam ve-akh-bor ve-sha-fan va-a-sa-ya el-khul-da ha-ne-vi-a eshet shal-lum ben-tik-va ben-khar-khas sho-mer hab-ga-dim ve-hi yo-she-vet bi-ru-sha-la-yim bam-ish-neh va-ye-dab-ru e-lei-ha.
This verse describes a delegation of people going to the prophetess Hulda. It lists the names of the individuals: Hilkiah the priest, Ahikam, Akhbor, Shaphan, and Asaiah. They are going to Hulda, the wife of Shallum, son of Tikvah, son of Harhas, who was the keeper of the garments. She resided in Jerusalem in the second district, and they spoke to her.
[2KI.22.15] And she said to them, "Thus says Yahveh, the God of Israel: Say to the man who sent you to me," [§]
Va-to-mer a-lei-hem ko-a-mar Yahveh Elohei Yisrael imru la-ish asher-sha-lach et-khem elai.
This verse is spoken by a prophetess to people who have come to consult with her. 'Va-to-mer' means 'and she said'. 'A-lei-hem' means 'to them'. 'Ko-a-mar' means 'thus says'. 'Yahveh Elohei Yisrael' is 'Yahveh, the God of Israel'. 'Imru' is 'say'. 'La-ish' means 'to the man'. 'Asher-sha-lach' means 'who sent'. 'Et-khem' means 'you'. 'Elai' means 'to me'. The overall meaning is a message from Yahveh to be delivered to the person who sent the messengers.
[2KI.22.16] Thus says Yahveh, indeed I am bringing calamity to this place and upon its inhabitants, all the words of the book that the king of Judah read. [§]
Koh amar Yahveh, hinei mevi ra'ah el-hamakom hazeh ve'al-yosh'aviv, et kol-divrei hassefer asher kara melech Yehudah.
This verse is a declaration by Yahveh that calamity will befall a specific place and its inhabitants, referencing the contents of a book that the king of Judah read. "Koh amar" means "thus says." "Hinei" indicates "behold" or "indeed." "Meivi" means "bringing." "Ra'ah" means "evil" or "calamity". "Hamakom hazeh" means "this place". "Ve'al-yosh'aviv" means "and upon its inhabitants". "Et" is a grammatical particle. "Kol divrei hassefer" means "all the words of the book". "Asher kara melech Yehudah" means "that the king of Judah read".
[2KI.22.17] Because they abandoned me and burned incense to the Gods, others, in order to make me angry with all the work of their hands, my wrath will blaze in this place and it will not be extinguished. [§]
tachat asher azavuni vaykattru lelohim acherim lema'an hach'isi'eni bekhol ma'aseh yadehem venitzatah chamati bamqom hazeh velo tikhbeh.
This verse describes God's anger due to the abandonment of God by the people and their worship of other gods. 'Tachat' means 'instead of' or 'because of'. 'Azavuni' means 'they abandoned me'. 'Vaykattru' means 'and they burned incense'. 'LeElohim acherim' means 'to the Gods, others'. 'Lema'an hach'isi'eni' means 'in order to make me angry'. 'Bekhol ma'aseh yadehem' means 'with all the work of their hands'. 'Venitzatah chamati' means 'and my wrath will blaze'. 'Bamqom hazeh' means 'in this place'. 'Velo tikhbeh' means 'and it will not be extinguished'.
[2KI.22.18] And to the king of Judah, who sends you to inquire of Yahveh, thus you shall say to him: Thus says Yahveh, the God of Israel, the words which you have heard. [§]
ve-el-melech-yehuda ha-sholeach etchem lidrosh et-yahveh koh tomeru elav koh-amar yahveh elohei yisrael ha-devarim asher shamata
This verse is directed speech. It begins with a prepositional phrase indicating to whom the speech is directed: 'and to the king of Judah who sends you to inquire of Yahveh'. The core message is a command to deliver a message from Yahveh to the king. The message itself concerns the words the king has already heard.
[2KI.22.19] Because of your tender heart, and because you submitted to Yahveh upon hearing the word that I spoke concerning this place and its inhabitants—that it should be for desolation and a curse—you tore your garments and wept before me, and I, too, have heard this declaration of Yahveh. [§]
ya'an rach le-vav-cha vatichna mi-pnei Yahveh be-shama'cha asher dibarti al-hamakom hazeh ve-al-yoshveiv lihyot leshamma ve-liklalah vatikra et-begadeich vatibche le-panai ve-gam anochi shamati ne'um-Yahveh.
This verse details a response to a divine decree. It states that because of a tender heart, someone submitted to Yahveh upon hearing a message concerning a place and its inhabitants – a message of desolation and cursing. This resulted in a tearing of garments and weeping before Yahveh. Yahveh then affirms having heard this response.
[2KI.22.20] Therefore, behold, I will gather you to your fathers, and you shall be gathered to your graves in peace. And your eyes shall not see all the evil that I will bring upon this place. And they returned the word to the king. [§]
lakhen hinneni osifka al-avotekha vene'esafta el-kivrotekha bishalom velo tir'ena einecha bechol hara'a asher ani mevi al-hamakom hazeh vayashivu et-hammelech davar.
This verse is a prophecy regarding the fate of a king who has angered God. It details that this king will be gathered to his ancestors in peace, and will not witness the evil God is about to bring upon the land. The final clause states that the king's response was delivered back to the king.
2KI.23
[2KI.23.1] And the king sent, and they gathered to him all the elders of Judah and Jerusalem. [§]
va-yish-lach ha-me-lech va-ya-as-fu e-lav kol-zik-nei ye-hu-dah ve-yru-sha-lim.
This verse describes a king sending for all the elders of Judah and Jerusalem. 'Va-yish-lach' means 'and the king sent'. 'Va-ya-as-fu' means 'and they gathered'. 'E-lav' means 'to him'. 'Kol-zik-nei' means 'all the elders of'. 'Ye-hu-dah' is Judah. 'Ve-yru-sha-lim' is Jerusalem.
[2KI.23.2] And the king went up to the house of Yahveh, and every man of Judah, and all the inhabitants of Jerusalem with him, and the priests and the prophets, and all the people, from the small to the great. And he read in their ears all the words of the book of the covenant that was found in the house of Yahveh. [§]
va'yal hammelech beit-yahveh vechol-ish yehudah vechol-yoshvei yerushalayim ito vehakohanim venevi'im vechol-ha'am le-mikton ve'ad-gadol vayikra be'ozneihem et kol divrei sefer habrit hannimza bebeit yahveh.
This verse describes the king and all the people of Judah and Jerusalem going to the temple of Yahveh, along with the priests and prophets. The king then reads the book of the covenant to them, from the smallest to the greatest. 'Va'yal' means 'and went up.' 'Hammelech' means 'the king.' 'Beit-yahveh' means 'house of Yahveh.' 'Vechol-ish' means 'and every man.' 'Yehudah' is Judah. 'Vechol-yoshvei' means 'and all the inhabitants.' 'Yerushalayim' is Jerusalem. 'Ito' means 'with him.' 'Vehakohanim' means 'and the priests.' 'Venevi'im' means 'and the prophets.' 'Vechol-ha'am' means 'and all the people.' 'Le-mikton' means 'to the small.' 'Ve'ad-gadol' means 'and to the great.' 'Vayikra' means 'and he read.' 'Be'ozneihem' means 'in their ears.' 'Et kol divrei' means 'all the words of.' 'Sefer habrit' means 'the book of the covenant.' 'Hannimza' means 'found.' 'Bebeit yahveh' means 'in the house of Yahveh.'
[2KI.23.3] The king stood on the platform and cut 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 establish the words of this covenant, which are written on this book, all the people stood by the covenant. [§]
va-ya-a-mod ha-me-lech al-ha-am-ood va-yich-rot et-ha-brit lif-nei Yahveh la-lech ach-ar Yahveh ve-lish-mor mitz-vo-tav ve-et-ei-dav-tav ve-et-chu-ko-tav be-chol-lev u-ve-chol-ne-fesh le-ha-kim et-div-rei ha-brit ha-zot ha-chtu-vim al-ha-se-fer ha-zeh va-ya-a-mod kol-ha-am ba-brit.
This verse describes a king standing on a platform and making a covenant before Yahveh. The people agree to follow Yahveh, keep his commandments, testimonies, and statutes with all their heart and soul, and uphold the words of the covenant written in a book. Finally, all the people stand by the covenant.
[2KI.23.4] The king commanded Hilkiah the high priest, and the other priests, and the guards of the threshold, to bring out from the temple of Yahveh all the vessels that were made for Baal, and for Asherah, and for all the host of heaven. Then he burned them outside Jerusalem in the fields of Kidron, and he carried the dust of them to the house of El. [§]
Va-yetzav ha-melech et-chil-ki-yahu ha-kohen ha-gadol ve-et-ko-ha-nei ha-mish-neh ve-et-shom-rei ha-saf le-hotzi mei-heikhal Yahveh et kol-ha-kelim ha-asu-yim la-Baal ve-la-Asherah u-le-kol tzva ha-shamayim va-yisrefem mi-chutz li-Yerushalayim be-shadmot Kidron ve-nasa et-afaram beit-el.
This verse describes a command given by the king to various officials – the high priest, other priests, and the guards – to remove all items related to Baal, Asherah, and ‘the host of heaven’ from the temple of Yahveh. These items were then burned outside Jerusalem in the Valley of Kidron, and the ashes were scattered at the house of El.
[2KI.23.5] And I will cause the priests to cease, those whom the kings of Judah appointed, and they burned incense at the high places in the cities of Judah, and those who turn aside in Jerusalem, and those who burned incense to Baal, to the sun, to the moon, to the constellations, and to all the host of heaven. [§]
ve-his-bit et-ha-ke-ma-rim a-sher na-t-nu mal-kei ye-hu-da va-ya-ka-teir ba-ba-mot be-a-rei ye-hu-da u-me-si-vei ye-ru-sha-la-yim ve-et-ha-me-ka-te-rim la-va-al la-she-mesh ve-la-ya-rech ve-la-ma-za-lot u-le-chol tse-va ha-sha-ma-yim.
This verse details the removal of priests who served at various shrines and to different deities. 've-his-bit' means 'and I will cause to cease'. 'ha-ke-ma-rim' refers to 'the priests'. 'a-sher na-t-nu mal-kei ye-hu-da' means 'that the kings of Judah appointed'. 'va-ya-ka-teir' means 'and they burned incense'. 'ba-ba-mot' means 'at the high places'. 'be-a-rei ye-hu-da' means 'in the cities of Judah'. 'u-me-si-vei ye-ru-sha-la-yim' means 'and those who turn aside in Jerusalem'. 'la-va-al' means 'to Baal'. 'la-she-mesh' means 'to the sun'. 'la-ya-rech' means 'to the moon'. 'la-ma-za-lot' means 'to the constellations'. 'u-le-chol tse-va ha-sha-ma-yim' means 'and to all the host of heaven'.
[2KI.23.6] And he brought out the Asherah from the house of Yahveh, from outside Jerusalem, to the Kidron Valley, and he burned it in the Kidron Valley and ground it to dust. And he cast its dust upon the grave of the people. [§]
va-yo-tse et-ha-asherah mi-beit Yahveh mi-chutz li-Yerushalayim el-nachal Kidron va-yisrof otah be-nachal Kidron va-yadek le-afar va-yashlech et-afarah al-kever benei ha-am.
This verse describes the removal and destruction of the Asherah pole from the temple of Yahveh, located outside of Jerusalem. It was taken to the Kidron Valley, burned, ground into dust, and the dust was scattered upon a common burial ground.
[2KI.23.7] And he smashed the houses of the sacred ones which were in the house of Yahveh, which the women wove there as houses for Asherah. [§]
va-yitots et-batei ha-kdeshim asher be-beit Yahveh asher ha-nashim orgot sham batim la-Asherah.
This verse describes the destruction of sacred houses within the house of Yahveh. These houses were created by women specifically for the worship of Asherah. "Va-yitots" means "and he smashed". "Et" is a grammatical particle. "Batei" means "houses of". "Ha-kdeshim" means "the sacred ones". "Asher" means "which/who". "Be-beit" means "in the house of". "Yahveh" is the divine name. "Ha-nashim" means "the women". "Orgot" means "they wove". "Sham" means "there". "Batim" means "houses". "La-Asherah" means "for Asherah".
[2KI.23.8] And he brought all the priests from the cities of Judah, and he defiled the high places where the priests had offered sacrifices from Geba to Beersheba. And he shattered the high places at the gates, those that Joshua the officer had opened at the gate, the one overseen by Shmuel, a man at the city gate. [§]
va-ya-ve' et-kol-ha-ko-he-nim me-a-rei ye-hu-da va-ye-ta-me' et-ha-ba-mot a-sher kit-ru-sham-ma ha-ko-he-nim mi-gev-a ad-be-er sha-va ve-na-tatz et-ba-mot ha-sha-a-rim a-sher-pe-tach sha-ar ye-ho-shu-a sar-ha-ir a-sher al-shmu-el ish be-sha-ar ha-ir.
This verse describes a king cleansing the land of Judah by removing high places where priests had offered sacrifices. He brought all the priests from the cities of Judah and defiled the high places from Geba to Beersheba. He also destroyed the high places at the gates of Jerusalem, specifically those near the gate overseen by Joshua the officer and Shmuel, a man who was stationed at the gate.
[2KI.23.9] However, the priests of the high places shall not ascend to the altar of Yahveh in Jerusalem, but they will eat unleavened bread among their brothers. [§]
ak lo ya'alu kohanei habamot el mizbach Yahveh biYerushalayim ki im achlu matzot betoch acheihem.
This verse discusses the priests of the high places (bamot) and their access to the altar of Yahveh in Jerusalem. It states they will not ascend to the altar, but will eat unleavened bread (matzot) among their brethren.
[2KI.23.10] And you shall defile Tophet, which is in the valley of the sons of Hinnom, so that no person causes their son or their daughter to pass through the fire to Molech. [§]
ve-ti-mei et-ha-to-fet asher be-gei benei-hin-nom le-bil-ti le-ha-avir ish et-be-no ve-et-bit-to ba-esh la-mol-ech.
This verse instructs to defile Tophet, which is in the valley of the sons of Hinnom, so that no person may cause their son or their daughter to pass through the fire to Molech. 'Tamei' means to defile or pollute. 'Tofet' is a specific location associated with idolatrous practices. 'Benei-Hinnom' refers to the 'sons of Hinnom' or the 'valley of Hinnom'. 'Molech' is a deity to whom child sacrifices were made.
[2KI.23.11] And he stopped the horses which the kings of Judah had given to the sun from the entrance of the house of Yahveh, to the chamber of Natan the king’s eunuch which was in the outer courts, and the chariots of the sun he burned with fire. [§]
Va-yashbet et ha-susim asher natnu malchei Yehudah la-shemesh mi-bo beit-Yahveh el-lishkat netan melek ha-saris asher ba-parvarim ve-et marchevot ha-shemesh saraf ba-esh.
This verse describes the actions of King Josiah of Judah. He took the horses that the kings of Judah had dedicated to the sun god, and which were positioned at the entrance of the temple of Yahveh, and moved them to a chamber belonging to Natan, a royal official. He then burned the chariots dedicated to the sun god in fire.
[2KI.23.12] And the altars that were on the rooftops, the upper rooms of Ahaz that the kings of Judah had made, and the altars that Manasseh had made in the two courtyards of the house of Yahveh, the king shattered them. And he ran from there and cast their dust into the Kidron Valley. [§]
ve'et-hammizbeachot asher al-haggag aliyt achaz asher-asu malchei yehudah ve'et-hammizbeachot asher-asa menasheh bishtei chatzerot beit-yahveh natatz hamelech vayaratz misham vehishlikh et-afaram el-nachal kidron.
This verse describes the destruction of altars built on rooftops and in the courtyards of the temple. Specifically, it mentions altars built by kings of Judah, and those built by Manasseh. The king (presumably Josiah) shattered these altars and cast their dust into the Kidron Valley.
[2KI.23.13] And concerning the high places that are on the face of Jerusalem, which are to the right of the Mount of Corruption, which Solomon, king of Israel, built for Ashtoret, the abomination of the Sidonians, and for Chemosh, the abomination of Moab, and for Milkom, the abomination of the people of Ammon, the king defiled. [§]
ve'et-habbamot asher al-p'nei Yerushalayim asher miymin lehar-hammashchit asher bana Shlomo melech-Yisrael le'ashtoret shikutz Tzidonim ulichmosh shikutz Moav ulemilkom to'evat b'nei-Ammon time'a hamelech.
This verse details the desecration of the high places around Jerusalem by King Solomon of Israel, who built them for foreign gods. 'Bamot' refers to high places used for worship. The verse specifically mentions Ashtoret of the Sidonians, Chemosh of Moab, and Milkom, the abomination of the Ammonites. 'Time'a' indicates that the King defiled these places.
[2KI.23.14] And he shattered the standing stones, and he cut down the wooden poles, and he filled their place with bones of man. [§]
ve-shivar et-ha-matzevot va-yikrot et-ha-asherim va-yemalle et-mekomam atzmot adam.
This verse describes the destruction of pagan religious objects and the defilement of their sites. 'Matzevot' are standing stones used in worship. 'Asherim' are wooden poles or groves associated with the worship of Asherah, a Canaanite goddess. 'Atzmot adam' means 'bones of man'. The verse states that the places where these objects stood were filled with human bones.
[2KI.23.15] And also, the altar that is in Bethel, the high place that Jeroboam son of Nebat made, which caused Israel to sin, also that altar and that high place he smashed, and he burned the high place, grinding it to dust, and he burned the Asherah. [§]
veh-gahm et-hah-meez-bay-ah ah-sher beh-bayt-ayl hah-bah-mah ah-sher ah-sah yah-rahv-ahm ben-neh-vahht ah-sher heh-khee-tee-ah et-yis-rah-ayl, gahm et-hah-meez-bay-ah hah-hoo uh-et-hah-bah-mah nah-tahhts, vai-yis-rohf et-hah-bah-mah hay-dahk leh-ah-far v-sah-rahf ah-sher-ah.
This verse describes the destruction of an altar and a high place in Bethel that were built by Jeroboam son of Nebat, and which caused Israel to sin. It details the smashing of the altar and high place, burning the high place to dust, and burning the Asherah pole.
[2KI.23.16] And Josiah turned and saw the tombs that were there on the mountain, and he sent and took the bones from the tombs and burned them on the altar, and he defiled it, according to the word of Yahveh, as proclaimed by the man of the Gods, as he had proclaimed these things. [§]
Va-yipen Yo-a-shi-ya-hu va-yar et ha-k’varim asher-sham ba-har va-yishlach va-yikach et ha-atzamot min ha-k’varim va-yisrof al ha-mizbeach va-yetame-hu kid’var Yahveh asher kara ish ha-elohim asher kara et ha-d’varim ha-eleh.
This verse describes King Josiah’s actions after hearing a prophecy. He turned and saw the tombs on the mountain. He then sent for the bones from those tombs, burned them on the altar, and defiled it. This was done according to the word of Yahveh, as proclaimed by a man of the Gods who had spoken these things.
[2KI.23.17] And he said, "What is this sign that I see?" And the people of the city said to him, "He is the man of the Gods who came from Judah. And he has proclaimed against the things that you did upon the altar, house of El." [§]
Va-yo-mer mah ha-tzee-yoon ha-lahz asher anee ro-eh va-yo-mer-oo ei-lav an-shei ha-eer ha-ke-ver eesh-ha-elo-heem asher bah mi-ye-hoo-dah va-yik-rah et-ha-de-va-reem ha-eh-leh asher ah-seet-ah al ha-miz-bach beit-el.
This verse describes a man asking about another man who has come to the city. The people of the city identify the newcomer as a 'man of the Gods' who came from Judah, and state that he proclaimed against the actions taken on the altar at Bethel.
[2KI.23.18] And he said, "Let him be, let no man move his bones; and they filled his bones with the bones of the prophet who came from Shomron." [§]
Va'yomer ha'nihu lo, ish al-yana otsmotav; va'yemalltu otsmotav et otsmot ha'navi asher ba mishomron.
This verse describes a situation where someone instructs others not to disturb the bones of another. 'Va'yomer' means 'and he said'. 'Ha'nihu lo' translates to 'let him be' or 'leave him alone'. 'Ish' means 'man' or 'anyone'. 'Al-yana' means 'do not move' or 'do not touch'. 'Otsmotav' refers to 'his bones'. 'Va'yemalltu' means 'and they filled' or 'and they saved'. 'Et' is a grammatical marker. 'Ha'navi' means 'the prophet'. 'Asher' means 'who' or 'that'. 'Ba mishomron' means 'came from Shomron'.
[2KI.23.19] And also every house of the high places that was in the cities of Samaria, which the kings of Israel had made to provoke the Gods, Yoashiyu removed. And he did to them according to all the deeds that he had done in the house of Bethel. [§]
ve-gam et-kol-batei ha-bamot asher be-arei shomron asher asu malkei yisrael le-hachis hesir yoashiyu va-yaas lahem ke-kol-ha-maasim asher asa be-beit-el.
This verse describes the actions of Yoashiyu (Joash) in removing the high places in Samaria, built by the kings of Israel to provoke God. He treated them as he had treated the high places in Bethel.
[2KI.23.20] And he sacrificed all the priests of the shrines who were there, upon the altars, and he burned the bones of mankind upon them, and he returned to Jerusalem. [§]
va-yiz-bach et-chol-co-ha-nei ha-ba-mot a-sher-sham al-ha-miz-be-chot va-yis-rof et-atz-mot a-dam a-lei-hem va-ya-shav yeru-sha-laim.
This verse describes a king who sacrifices all the priests who were serving at the local shrines. He burned the bones of people on the altars and then returned to Jerusalem. The verse uses the conjunction 'and' frequently to connect the actions.
[2KI.23.21] And the king commanded all the people, saying, "Make the Passover to Yahveh, their Gods, as it is written on this book of the covenant." [§]
vayetzav hammelech et kol haam leemor asu pesach laYahveh Eloheyhem kakatuv al sefer habrit hazeh.
This verse describes a king commanding the people to observe the Passover. 'Vayetzav' means 'and commanded'. 'Hammelech' means 'the king'. 'Et kol haam' means 'all the people'. 'Leemor' means 'to say'. 'Asu' means 'make'. 'Pesach' is the Passover. 'LaYahveh' means 'to Yahveh'. 'Eloheyhem' means 'their Gods'. 'Kakatuv' means 'as it is written'. 'Al sefer habrit hazeh' means 'on the book of the covenant this'.
[2KI.23.22] For this Passover has not been done from the days of the judges, who judged Israel, and all the days of the kings of Israel and the kings of Judah. [§]
Ki lo na'aseh kafesach hazzeh miyemei hashofetim asher shafetu et yisrael vechol yemei melchei yisrael umelchei yehudah.
This verse describes a Passover observance unlike any that had come before. 'Ki' means 'for' or 'because'. 'Lo na'aseh' means 'has not been done'. 'Kafesach hazzeh' means 'this Passover'. 'Miyemei' means 'from the days of'. 'Hashofetim' means 'the judges'. 'Asher shafetu et yisrael' means 'who judged Israel'. 'Vechol yemei' means 'and all the days of'. 'Melchei yisrael umelchei yehudah' means 'the kings of Israel and the kings of Judah'.
[2KI.23.23] For only in the eighteenth year of King Yoashiyah was this Passover made for Yahveh in Jerusalem. [§]
ki im-bishmoneh esreh shanah lammelech Yoashiyah nuasah hapesach hazeh layahveh biYerushalayim
This verse states that the Passover was made during the eighteenth year of the reign of King Yoashiyah, for Yahveh, in Jerusalem. 'Ki' means 'for' or 'because'. 'Im' indicates 'if' but in this context functions as 'only'. 'Bishmoneh esreh' means 'in eighteen'. 'Shanah' means 'year'. 'Lammelech' means 'to the king'. 'Yoashiyah' is the king’s name. 'Nuasah' means 'was made'. 'Hapesach hazeh' means 'this Passover'. 'Layahveh' means 'for Yahveh'. 'BiYerushalayim' means 'in Jerusalem'.
[2KI.23.24] And also the spirit mediums and the soothsayers and the household idols and the graven images and all the abominations that were seen in the land of Judah and in Jerusalem, in the city of Josiah, in order to establish the words of the Torah written on the scroll that Hilkiah the priest found in the house of Yahveh. [§]
ve-gam et-ha-obot ve-et-ha-yiddeonim ve-et-ha-terafim ve-et-ha-gilulim ve-et kol-ha-shikkutzim asher nir’u be-eretz Yehudah u-vi-Yerushalayim be-er Yo’ashiyahu le-ma’an hakim et-divrei ha-torah ha-ktuvim al-ha-sefer asher mata chilkiyah ha-kohen beit Yahveh.
This verse describes the destruction of idols and abominations by Josiah in the land of Judah and Jerusalem. 'Obot' refers to spirit mediums or necromancers. 'Yiddeonim' means soothsayers or fortune tellers. 'Teraphim' were household idols. 'Gilulim' are graven images or idols. 'Shikkutzim' refers to abominations. The purpose of this destruction was to fulfill the words of the Torah, which Hilkiah the priest had found in the Temple of Yahveh.
[2KI.23.25] And like him there was no king before him who turned to Yahveh with all his heart, and with all his soul, and with all his strength, according to all the law of Moses. And after him there did not arise anyone like him. [§]
vəḵāmōhū lō-hāyāh ləpānāyw meleḵh ašer-šāḇ ʾel-yahveh bəḵāl-ləḇāḇō ūḇəḵāl-naṕšō ūḇəḵāl-məʾōdō kəḵōl tōrat mōšeh vəʾaḥărāyw lō-qām kāmōhū.
This verse discusses a king who returned to Yahveh with all his heart, soul, and strength, obeying all the law of Moses. It emphasizes that no other king before or after him was like him in devotion and obedience.
[2KI.23.26] But Yahveh has not turned from His great wrath, which burned against Judah, because of all the provocations with which Manasseh provoked Him. [§]
akh lo shav Yahveh mecharon apo hagadol asher charah apo biYehudah al kol hakeasimm asher hichis'o Menasheh.
This verse describes that Yahveh has not turned from His great wrath, which burned against Judah because of all the provocations with which Manasseh provoked Him. Each word is translated directly. 'Apo' is 'wrath', and 'charah' means 'burned'. 'Hichis'o' means 'provoked'. 'Menasheh' is a proper noun, a name.
[2KI.23.27] And Yahveh said, "Also, I will remove Judah from before my face, as I removed Israel. And I will reject the city which I chose, Jerusalem, and the house about which I said, 'My name shall be there.' [§]
Va-yo-mer Yahveh gam et-Yehudah asir me-al panai ka-asher hasiroti et-Yisrael u-mashti et-ha-ir ha-zot asher bacharti et-Yerushalayim ve-et-ha-bayit asher amarti yihyeh shmi sham.
This verse describes Yahveh’s decision to reject Judah, similar to how Yahveh rejected Israel. Yahveh expresses a rejection of the city Yahveh had chosen, Jerusalem, and the house where Yahveh declared Yahveh’s name would reside.
[2KI.23.28] And the remainder of the words of Josiah and all that he did, are they not written on the book of the words of the days for the kings of Judah? [§]
ve-yeter divrei yoashiyahu ve-chol asher asa ha-lo hem ketuvim al sefer divrei ha-yamim le-malchei yehudah.
This verse discusses the remaining words and deeds of King Yoashiyahu (Josiah) and states that they are written in the book of the chronicles of the kings of Judah. Each word is translated as literally as possible, maintaining the original sentence structure as much as possible for clarity.
[2KI.23.29] In his days, Pharaoh Necho, king of Egypt, went up against the king of Assyria, by the Euphrates River. And the king, Josiah, went to meet him. And he killed him at Megiddo upon seeing him. [§]
bəyāmāyw ‘ālāh par‘ōh neḵōh melek-mitsrayim ‘al-melek ‘ashshūr ‘al-nahar-pərāt wayyelekh hammelek yō’ăshiyāhū liqrā’tō wayemītēhū bimegiddō kir’ōtō ‘ōtō.
This verse describes a military encounter between Pharaoh Necho, king of Egypt, and King Josiah of Judah. Pharaoh Necho was marching to fight against the king of Assyria near the Euphrates River. King Josiah attempted to intercept Pharaoh Necho and was killed in battle at Megiddo. The verse literally states that Josiah went to meet him (Pharaoh) and he (Pharaoh) killed him upon seeing him.
[2KI.23.30] His servants carried him dead from Megiddo and brought him to Jerusalem and buried him in his burial place. Then the people of the land took Jehoahaz son of Josiah and anointed him and made him king in place of his father. [§]
vayarkhibuhu avadav met mimiggido vayeviuhu yerushalayim vayikberuhu bikvurato vayikach am-ha'aretz et-yehoachaz ben-yo'ashiyahu vayimshchu oto vayamliku oto tachat aviv.
This verse describes the burial of King Josiah and the subsequent crowning of his son, Jehoahaz. 'Vayarkhibuhu' means 'they carried him'. 'Avadav' means 'his servants'. 'Met' means 'dead'. 'Mimiggido' means 'from Megiddo'. 'Vayeviuhu' means 'they brought him'. 'Yerushalayim' is 'Jerusalem'. 'Vayikberuhu' means 'they buried him'. 'Bikvurato' means 'in his burial place'. 'Vayikach' means 'they took'. 'Am-ha'aretz' means 'the people of the land'. 'Et-yehoachaz' means 'Jehoahaz'. 'Ben-yo'ashiyahu' means 'son of Josiah'. 'Vayimshchu oto' means 'they anointed him'. 'Vayamliku oto' means 'they made him king'. 'Tachat aviv' means 'in place of his father'.
[2KI.23.31] The son of twenty-three years, Yehovahaz, in his kingship, and three months he reigned in Jerusalem. And the name of his mother is Chamutal, daughter of Yirmeyahu from Libnah. [§]
ben-esh-rim ve-sha-lohsh sha-nah yeh-o-ah-haz be-mal-kho ve-shlo-shah kho-dash-im ma-lach bi-yer-u-sha-la-im ve-shem im-mo cha-mu-tal bat-yer-me-ya-hu mil-ve-nah.
This verse describes the age and reign of Jehoahaz, a king of Judah, and the name of his mother. "Ben" means "son of". "Eshrim ve-shalosh" means "twenty and three", or "twenty-three". "Shanah" means "year". "Yehovah" (YHVH) is here vocalized as "Yehovahaz". "Be-mal-kho" means "in his kingship" or "when he became king". "Shlosha" means "three". "Hodashim" means "months". "Malach" means "he reigned". "Bi-yerushalayim" means "in Jerusalem". "Shem" means "name". "Immo" means "his mother". "Chamutal" is the name of the mother. "Bat" means "daughter of". "Yirmeyahu" is the name of the grandfather. "Mil-ve-nah" means "from Libnah".
[2KI.23.32] And he did the evil in the eyes of Yahveh, like all that his fathers did. [§]
va-yas as ha-ra be-ei-nei Yahveh ke-kol asher asu avotav
This verse describes someone doing evil in the eyes of Yahveh, similar to what their fathers did. 'Va-yas' indicates 'and he did'. 'Ha-ra' means 'the evil'. 'Be-ei-nei' is 'in the eyes of'. 'Ke-kol' means 'like all'. 'Asher' is a relative pronoun meaning 'that' or 'which'. 'Avotav' means 'his fathers'.
[2KI.23.33] And Pharaoh imprisoned him in Riblah, in the land of Hamath, while ruling in Jerusalem. And he imposed a penalty on the land of one hundred measures of silver and one measure of gold. [§]
va-ya-as-re-hu par-o ne-kho bri-vla be-eretz cha-mat bi-me-loch bi-ru-sha-la-yim va-yi-ten o-nesh al ha-aretz me-ah ki-kar kesef ve-ki-kar za-hav.
This verse describes Pharaoh imprisoning someone and imposing a tax on the land. 'Va-ya-as-re-hu' means 'and he imprisoned him'. 'Par-o' is Pharaoh. 'Ne-kho' is a proper name, a place name, or a description. 'Bri-vla' is a location. 'Be-eretz cha-mat' means 'in the land of Hamath'. 'Bi-me-loch bi-ru-sha-la-yim' means 'while ruling in Jerusalem'. 'Va-yi-ten o-nesh al ha-aretz' means 'and he imposed a penalty on the land'. 'Me-ah ki-kar kesef ve-ki-kar za-hav' means 'one hundred measures of silver and one measure of gold'.
[2KI.23.34] And Pharaoh Necho made Eliakim, son of Josiah, king in place of his father Josiah. And he altered his name to Jehoiakim. And he took Jehoahaz and brought him to Egypt, and he died there. [§]
va-yam-lech pa-re-oh ne-kho et-el-ya-kim ben-yo-a-shi-ya-hu ta-chat yo-a-shi-ya-hu a-vi-v va-ya-sev et-shmo ye-ho-ya-kim ve-et-ye-ho-a-haz la-kach va-ya-vo mitz-rayim va-ya-mat sham.
This verse describes Pharaoh Necho’s actions concerning the kingship of Judah. Pharaoh Necho made Eliakim, the son of Josiah, king in place of his father Josiah. He changed Eliakim’s name to Jehoiakim, and he took Jehoahaz and brought him to Egypt, where he died.
[2KI.23.35] And the silver and the gold, Jehoiakim gave to Pharaoh, but he valued the land to give the silver according to the word of Pharaoh. Each person, according to his valuation, gave the silver and the gold, to give to Pharaoh as tribute from the people of the land. [§]
vehakkesef vehazahav natan yehoiakim leparoh ach hee’rich et-ha’aretz lateit et-hakkesef al-pi paroh ish ke’erko nagas et-hakkesef ve’et-hazahav et-am ha’aretz lateit leparoh nekhoh.
This verse describes how King Jehoiakim gave silver and gold to Pharaoh. He assessed the land to determine how much silver was owed to Pharaoh. Each person paid silver and gold according to their assessment, in order to give to Pharaoh as tribute.
[2KI.23.36] Jehoiakim was twenty-five years old when he became king, and he reigned eleven years in Jerusalem. The name of his mother was Zevidah, daughter of Pedayah from Romah. [§]
ben-esh-rim ve-ha-mesh sha-nah ye-ho-yah-kim be-mal-kho ve-a-hat es-reh sha-nah ma-lach bi-yer-u-sha-la-yim ve-shem im-mo zve-vee-dah bat-pe-da-yah min-roo-mah.
This verse states the age and reign of Jehoiakim, and the name of his mother. "Ben-esh-rim ve-ha-mesh sha-nah" means "son of twenty and five years", which is a way of saying "twenty-five years old". "Ye-ho-yah-kim" is a name meaning “Yahveh establishes”. "Be-mal-kho" means “in his kingship”, or “when he became king”. "Ve-a-hat es-reh sha-nah ma-lach bi-yer-u-sha-la-yim" means “and eleven years he reigned in Jerusalem”. "Ve-shem im-mo zve-vee-dah bat-pe-da-yah min-roo-mah" means “and the name of his mother was Zevidah, daughter of Pedayah from Romah”.
[2KI.23.37] And he did the evil in the eyes of Yahveh, like all that his ancestors did. [§]
Va-ya-as ha-ra be-ei-nei Yahveh ke-chol asher-asu avotav.
This verse describes someone doing evil in the eyes of Yahveh, just as their ancestors did. 'Va-ya-as' means 'and he did'. 'Ha-ra' means 'the evil'. 'Be-ei-nei' means 'in the eyes of'. 'Yahveh' is the proper name of God. 'Ke-chol' means 'like all'. 'Asher-asu' means 'that they did'. 'Avotav' means 'his ancestors'.
2KI.24
[2KI.24.1] In his days, Nebuchadnezzar, king of Babylon, rose to power, and Jehoiakim was his servant for three years. Then he turned back and rebelled against him. [§]
bəyāmāyw ‘ālāh nəḇukhadne’assar melek bāḇel wayəhî-lō yəhōyāqîm ‘eḇed shālōsh shānîm wayāshāv wayim’rad-bō.
This verse describes the time when Nebuchadnezzar, king of Babylon, rose to power and Jehoiakim became his servant for three years, then rebelled against him. ‘bəyāmāyw’ means ‘in his days’. ‘ālāh’ means ‘he rose’. ‘nəḇukhadne’assar’ is the name Nebuchadnezzar. ‘melek bāḇel’ means ‘king of Babylon’. ‘wayəhî-lō’ means ‘and it was to him’. ‘yəhōyāqîm’ is the name Jehoiakim. ‘‘eḇed shālōsh shānîm’ means ‘a servant three years’. ‘wayāshāv’ means ‘and he returned’ or ‘and he turned back’. ‘wayim’rad-bō’ means ‘and he rebelled against him’.
[2KI.24.2] And Yahveh sent against him the troops of the Chaldeans, and the troops of the Arameans, and the troops of Moab, and the troops of the sons of Ammon, and he sent them against Judah to destroy it, according to the word of Yahveh that he spoke by the hand of his servants the prophets. [§]
Va-yishal-lach Yahveh bo et-gedu-dei kas-dim ve-et-gedu-dei a-ram ve-et gedu-dei mo-av ve-et gedu-dei bnei-am-mon va-yishal-chem bi-ye-hu-dah le-ha-avid-o kid-var Yahveh asher dib-ber be-yad av-adav ha-nevi-im.
This verse describes Yahveh sending armies against Judah to destroy it, as foretold by the prophets. 'Va-yishal-lach' means 'and he sent'. 'Yahveh' is the proper name of the God of Israel. 'Gedu-dei' means 'troops' or 'armies'. 'Kas-dim' refers to the Chaldeans. 'A-ram' refers to the Arameans. 'Mo-av' refers to Moab. 'Bnei-am-mon' means 'sons of Ammon'. 'Bi-ye-hu-dah' means 'against Judah'. 'Le-ha-avid-o' means 'to destroy it'. 'Kid-var Yahveh' means 'according to the word of Yahveh'. 'Asher dib-ber' means 'that he spoke'. 'Be-yad av-adav ha-nevi-im' means 'by the hand of his servants the prophets'.
[2KI.24.3] But according to the mouth of Yahveh it came to pass in Judah, to remove from before his face because of the sins of Manasseh, as all that he did. [§]
ʾak̄ ʿal-pî yhv̱āh hāyṯāh bîhūḏāh ləhāśîr mēʿal pānāyw bəḥaṭṭōṯ mənāššeh kəḵōl ʾăšer ʿāśāh.
This verse discusses a consequence happening to Judah according to Yahveh. The consequence is the removal of something from Yahveh’s face because of the sins of Manasseh, specifically all that he did. ‘Pî’ means ‘mouth’ or figuratively ‘according to’. ‘Pānāyw’ is literally ‘his faces’, but functions as a way of speaking about Yahveh’s presence or favor. ‘Bəḥaṭṭōṯ’ is ‘in sins’ or ‘through sins’.
[2KI.24.4] And also, the blood of the innocent that was shed, and it filled Jerusalem with innocent blood, and Yahveh did not desire to forgive. [§]
ve-gam dam-hanaki asher shafach vayimale et-yerushalayim dam naki velo-avah Yahveh lisloch.
This verse discusses the shedding of innocent blood and God's unwillingness to forgive. 've-gam' means 'and also'. 'dam-hanaki' means 'the blood of the innocent'. 'asher shafach' means 'that was shed'. 'vayimale' means 'and filled'. 'et-yerushalayim' means 'Jerusalem'. 'dam naki' means 'innocent blood'. 'velo-avah' means 'and did not desire/willing'. 'Yahveh' is the proper name of God. 'lisloch' means 'to forgive'.
[2KI.24.5] And the remainder of the words of Jehoiakim and all that he did, are they not written on the book of the words of the days for the kings of Judah? [§]
ve-ye-ter div-rei ye-ho-ya-kim ve-chal-a-she-ar a-sa ve-ha-lom hem ke-tu-vim al-se-fer div-rei ha-ya-mim le-mal-chei ye-hu-da.
This verse discusses further details about the deeds of Jehoiakim, king of Judah, and states that all his actions are recorded in the book of the Chronicles of the kings of Judah. 'ye-ho-ya-kim' is a name meaning 'Yahveh establishes'. 'div-rei' means 'words of' or 'deeds of'. 'ha-ya-mim' means 'the days' and in this context refers to 'Chronicles'. 'mal-chei' means 'kings of'. 'ye-hu-da' means 'Judah'.
[2KI.24.6] And Jehoiakim lay down with his fathers, and Jehoiachin his son reigned in his place. [§]
va-yish-khav ye-ho-ya-kim im-a-vo-tav va-yim-lok ye-ho-ya-khin be-no takh-tat-tai.
This verse describes the death of Jehoiakim and the subsequent reign of his son, Jehoiachin. "Va-yish-khav" means "and he lay down", a euphemism for death. "Im-a-vo-tav" means "with his fathers," referring to his ancestors in death. "Va-yim-lok" means "and he reigned." "Be-no" means "his son." "Takh-tat-tai" means "under him" or "in his place".
[2KI.24.7] And the king of Egypt did not add again to going out from his land, because the king of Babel took from the stream of Egypt up to the river Euphrates all that was to the king of Egypt. [§]
ve-lo hosis uf od melech mitzrayim latzet me'artzav ki-lach melech bavel min-nachal mitzrayim ad-nahar-perat kol asher hayta lemelech mitzrayim.
This verse describes the extent of the Babylonian king's conquest of Egypt. 've-lo' means 'and not'. 'hosis' means 'to add'. 'uf' means 'again'. 'melech mitzrayim' means 'king of Egypt'. 'latzet' means 'to go out'. 'me'artzav' means 'from his land'. 'ki' means 'because'. 'lach' means 'to take'. 'min-nachal mitzrayim' means 'from the stream of Egypt'. 'ad-nahar-perat' means 'to the river Euphrates'. 'kol asher hayta lemelech mitzrayim' means 'all that was to the king of Egypt'.
[2KI.24.8] A son of eighteen years, Jehoiakin, in his reign, and three months he reigned in Jerusalem. And the name of his mother was Nehkushta, daughter of Elnatan from Jerusalem. [§]
ben-shmoneh esreh shanah yevohyahkeen bemalkho ushloshah hodashim malakh biyrooshalayim veshaym imo nekhushta bat-elnatan miyrooshalayim.
This verse describes the age and reign of Jehoiakin, and the name of his mother. "Ben" means son. "Shmoneh esreh" means eighteen. "Shanah" means year. "Yevohyahkeen" is a name, a variant of Jehoiakin, derived from Yahveh. "Bemalkho" means in his reign. "Ushloshah hodashim" means and three months. "Malakh" means he reigned. "Biyrooshalayim" means in Jerusalem. "Veshaym" means and the name. "Imo" means of his mother. "Nehkushta" is a name. "Bat-elnatan" means daughter of Elnatan. "Miyrooshalayim" means from Jerusalem.
[2KI.24.9] And he did the evil in the eyes of Yahveh, like all that his father did. [§]
Va-yas as ha-ra be-ei-nei Yahveh ke-chol asher-asah avi.
This verse describes someone doing evil in the eyes of Yahveh, just as their father did. 'Va-yas' is a conjunction and verb meaning 'and he did'. 'Ha-ra' means 'the evil'. 'Be-ei-nei' means 'in the eyes of'. 'Yahveh' is the proper name of God. 'Ke-chol' means 'as all' or 'like all'. 'Asher-asah' means 'that he did'. 'Avi' means 'his father'.
[2KI.24.10] At that time, the servants of Nebuchadnezzar, king of Babylon, went up to Jerusalem, and the city came under siege. [§]
ba'et hahia, alu avdei Nevuchadnetzar melech-Bavel Yerushalayim vatavo ha'ir bamatzor.
This verse describes the time when the servants of Nebuchadnezzar, king of Babylon, went up to Jerusalem, and the city came under siege.
[2KI.24.11] And Nebuchadnezzar, king of Babylon, came against the city, and his servants surrounded it. [§]
va-yo-vo nev-u-chad-ne-tzar me-lech-ba-vel al-ha-ir va-a-va-dav tzar-im a-lei-ha.
This verse describes the arrival of Nebuchadnezzar, king of Babylon, against the city and his servants surrounding it. 'Va' means 'and', 'yo' is a verb ending indicating past tense, 'vo' is 'he came', 'Nevuchadnezzar' is a proper noun, 'melech' means 'king', 'Bavel' is 'Babylon', 'al' means 'on' or 'against', 'ha' means 'the', 'ir' means 'city', 'a-va-dav' means 'his servants', 'tzarim' means 'surrounding' or 'besieging', and 'a-lei-ha' means 'upon it'.
[2KI.24.12] And King Jehoiakin of Judah went out to the King of Babel, he and his mother and his servants and his officials and his eunuchs. And the King of Babel took him in the eighth year of his kingdom. [§]
vayyetze yehoiyakhin melekh-yehuda al-melekh bavel hu ve'imo ve'avadav vesarav vesarisav vayikakh oto melekh bavel bishnat shmoneh lemalcho
This verse describes the departure of King Jehoiakin of Judah to the King of Babel, along with his mother, servants, officials, and eunuchs. It states that the King of Babel took him in the eighth year of his reign.
[2KI.24.13] And he brought out from there all the treasures of the house of Yahveh, and the treasures of the house of the king. And he cut up all the golden vessels that Solomon, king of Israel, had made in the temple of Yahveh, as Yahveh had spoken. [§]
vayotze misham et kol otzarot beit Yahveh ve otzarot beit hammelech vayekatzetz et kol klei hazahav asher asa shlomo melech yisrael beheikal Yahveh kaasher diber Yahveh.
This verse describes someone taking treasures from the temple of Yahveh and the king's palace, and cutting up golden articles that Solomon, king of Israel, had made in the temple of Yahveh, as Yahveh had spoken.
[2KI.24.14] And he will exile all of Jerusalem, and all of the rulers, and all of the mighty men of the army, ten thousand exiles, and all of the craftsmen and the smiths. None remained except the poor of the people of the land. [§]
ve hig lah et kol yeru shalaim ve et kol ha sarim ve et kol giborei ha chil aserah alafim goleh ve kol ha charash ve ha masger lo nish'ar zulat dallat am ha aretz.
This verse describes a mass deportation. 'hig lah' means 'he will exile'. 'yeru shalaim' is 'Jerusalem'. 'ha sarim' are 'the rulers'. 'giborei ha chil' means 'the mighty men of the army'. 'aserah alafim' is 'ten thousand'. 'goleh' means 'exiles'. 'ha charash' are 'the craftsmen'. 'ha masger' are 'the smiths'. 'lo nish'ar' means 'remained not'. 'zulat' means 'except'. 'dallat am ha aretz' means 'the poor of the people of the land'.
[2KI.24.15] And he exiled Jehoiachin to Babylon, and the mother of the king, and the wives of the king, and his officials, and the powerful men of the land. He led them into exile from Jerusalem to Babylon. [§]
Va-ye-gel et-ye-ho-ya-kin Ba-vel-ah ve-et em ha-me-lech ve-et ne-shei ha-me-lech ve-et sa-ri-sav ve-et o-lei ha-a-retz ho-lich go-lah Mi-ru-sha-la-yim Ba-vel-ah.
This verse describes the exile of Jehoiachin, his mother, his wives, his officials, and the powerful men of the land to Babylon. 'Va-ye-gel' means 'and he exiled'. 'Et' is a particle marking the direct object. 'Ye-ho-ya-kin' is the name Jehoiachin. 'Ba-vel-ah' means 'to Babylon'. 'Em ha-me-lech' means 'the mother of the king'. 'Ne-shei ha-me-lech' means 'the wives of the king'. 'Sa-ri-sav' means 'his officials'. 'O-lei ha-a-retz' refers to 'the powerful men of the land'. 'Ho-lich go-lah' means 'he led into exile'. 'Mi-ru-sha-la-yim' means 'from Jerusalem'.
[2KI.24.16] And all the men of valor, seven thousand, and the craftsman and the smith, one thousand, all were valiant warmakers, and the king of Babylon brought them into exile to Babylon. [§]
ve'et kol-anshei hachayil shiv'at alafim vehacharash vehamasger elef hakol giborim ose milchama vayvi'em melech-bavel gola bavela.
This verse describes the people King Nebuchadnezzar of Babylon took into exile. 'anshei hachayil' refers to 'men of valor/strength/army'. 'shiv'at alafim' is 'seven thousand'. 'vehecharash vehamasger' is 'and the craftsman and the smith'. 'elef' is 'one thousand'. 'hakol giborim ose milchama' means 'all were valiant warmakers'. 'vayvi'em melech-bavel gola bavela' translates to 'and the king of Babylon brought them into exile to Babylon'.
[2KI.24.17] And the king of Babylon made Mattaniah, his uncle, king in his place, and he turned his name to Zedekiah. [§]
va-yam-lekh me-lekh-ba-vel et-ma-tan-yah do-do ta-chat-av va-ya-sev et-shme-o tzid-ki-ya-hu
This verse describes the king of Babylon installing Mattaniah, his uncle, as king in his place, and changing his name to Zedekiah. 'va-yam-lekh' means 'and he made reign'. 'me-lekh-ba-vel' is 'king of Babylon'. 'et-ma-tan-yah' is 'Mattaniah'. 'do-do' is 'his uncle'. 'ta-chat-av' is 'in his place'. 'va-ya-sev' means 'and he turned'. 'et-shme-o' is 'his name'. 'tzid-ki-ya-hu' is 'Zedekiah'.
[2KI.24.18] Zedekiah was twenty-one years old when he became king, and he reigned for eleven years in Jerusalem. The name of his mother was Hamital, daughter of Jeremiah from Libnah. [§]
ben-esh-rim ve-ah-chat sha-nah tzid-ki-ya-hu be-mal-cho ve-ah-chat eh-seh-reh sha-nah ma-lach bi-yeru-sha-lim ve-shem im-mo cha-mee-tal bat-yir-me-ya-hu mil-ve-nah.
This verse describes the age and mother of King Zedekiah. 'Ben' means 'son of' or 'age.' 'Esh-rim' is 'twenty,' and 've-ah-chat' means 'and one.' 'Tzid-ki-ya-hu' is the king’s name. 'Be-mal-cho' means 'in his kingship' or 'when he became king.' 'Ve-ah-chat eh-seh-reh' means 'and eleven.' 'Ma-lach' means 'he reigned.' 'Bi-yeru-sha-lim' means 'in Jerusalem.' 'Ve-shem im-mo' means 'and the name of his mother.' 'Cha-mee-tal' is his mother’s name. 'Bat-yir-me-ya-hu' means 'daughter of Jeremiah.' 'Mil-ve-nah' means 'from Libnah.'
[2KI.24.19] And he did evil in the eyes of Yahveh, like all that Jehoiakim did. [§]
Va-ya-as ha-ra be-ei-nei Yahveh ke-kol a-sher-a-sa Yeho-ya-kim.
This verse describes the evil actions taken in the eyes of Yahveh, comparing them to all that Jehoiakim did. 'Va-ya-as' means 'and he did'. 'Ha-ra' means 'the evil'. 'Be-ei-nei' means 'in the eyes of'. 'Ke-kol' means 'like all'. 'A-sher-a-sa' means 'that he did'.
[2KI.24.20] For upon the wrath of Yahveh it was in Jerusalem and in Judah, until He removed them from before His face. And Zedekiah rebelled against the king of Babylon. [§]
ki al af Yahveh haytah biYerushalayim uviYehudah ad hishliko otam me'al panav vayimrod tzidqiyahu b'melech Bavel.
This verse describes God’s anger towards Jerusalem and Judah, which resulted in their exile. It highlights the rebellion of King Zedekiah against the King of Babylon as the catalyst for this judgment. 'Ki' means 'for' or 'because'. 'Al' means 'upon'. 'Af' means 'wrath' or 'anger'. 'Haytah' means 'was'. 'Ad' means 'until'. 'Hishliko' means 'cast away' or 'removed'. 'Me'al panav' means 'from before His face'. 'Vayimrod' means 'and he rebelled'. 'B'melech Bavel' means 'against the king of Babylon'.
2KI.25
[2KI.25.1] And it happened in the ninth year of his reign, in the tenth month, on the tenth of the month, that Nebuchadnezzar, king of Babylon, he and all his army came against Jerusalem and camped upon it, and they built against it a ramp all around. [§]
va-yhi bi-shnat ha-tshi-i-it le-mal-kho ba-kho-desh ha-a-si-ri-i be-a-sor la-kho-desh ba ne-vu-chad-ne-tzar me-lech ba-vel hu ve-chol-chei-lo al-ye-ru-sha-la-im va-yi-chan a-lei-ha va-yi-vnu a-lei-ha da-yeik sa-viv.
This verse describes the beginning of Nebuchadnezzar’s siege of Jerusalem. 'Va-yhi' means 'and it happened'. The verse specifies the year and month when Nebuchadnezzar, king of Babylon, and all his army came to Jerusalem and camped around it, and they began to build a siege ramp against it.
[2KI.25.2] And the city came into the siege, until twelve years to the king Tzidkiyahou. [§]
va-tavo ha-ir ba-matzor ad ashte-esreh shanah la-melech tzidkiyahou
This verse describes the siege of a city. 'Va-tavo' means 'and it came'. 'Ha-ir' means 'the city'. 'Ba-matzor' means 'in the siege'. 'Ad ashte-esreh shanah' means 'until twelve years'. 'La-melech tzidkiyahou' means 'to the king Tzidkiyahou'.
[2KI.25.3] On the ninth of the month, the famine strengthened in the city, and there was no bread for the people of the land. [§]
bə-tiš-ʾā-hā la-ḥō-ḏeš va-yeḥ-zaq ha-rā-ʿāv bā-ʿīr və-lō-hā-yā lə-ḥem lə-ʿam ha-ʾā-reṣ
This verse describes a worsening famine in the city. Let's break down the names of God within this passage. There are none. The verse describes a famine intensifying in the city, and the people of the land having no bread.
[2KI.25.4] And the city broke open, and all the men of war fled by night through the gate between the two walls, which are by the king’s garden. And the Chaldeans were around the city on all sides. And he went toward the Arabah. [§]
va-tee-ba-ka ha-eer ve-chol-an-shei ha-mil-ha-mah ha-lai-lah de-rech sha-ar be-een ha-ho-mo-tayim a-sher al-gan ha-me-lech ve-kas-dee-im al-ha-eer sa-veev va-ye-lech de-rech ha-a-ra-vah
This verse describes the breaking of the city and the escape of the fighting men through a gate. It mentions the Chaldeans surrounding the city and the direction of the escape - towards the Arabah (a desert region). The words are relatively straightforward in their meaning, focusing on actions and locations.
[2KI.25.5] And the force of the Babylonians pursued after the king, and they overtook him in the plains of Jericho. And all of his force scattered from above him. [§]
vayirdfu cheyl kashdim achar hammelech vayassigu oto be'arvot yerecho vechal cheylo nafotsu me'alav
This verse describes the army of Babylon pursuing the king and overtaking him in the plains of Jericho. His entire army scattered from around him.
[2KI.25.6] And they seized the king and brought him up to the king of Babylon at Riblah, and they spoke with him concerning judgement. [§]
vayitpesu et-hammelech vayya'alu oto el-melech babel rivlatah vayedabru ito mishpat.
This verse describes the capture of the king and his being brought before the king of Babylon for judgement. 'Vayitpesu' means 'and they seized'. 'Et-hammelech' is 'the king' (direct object marker). 'Vayya'alu' means 'and they brought up'. 'Oto' means 'him'. 'El-melech babel' means 'to the king of Babylon'. 'Rivlatah' is a place name, likely Riblah. 'Vayedabru' means 'and they spoke'. 'Ito' means 'with him'. 'Mishpat' means 'judgement'.
[2KI.25.7] And his sons Zedekiah they slaughtered before his eyes, and the eyes of Zedekiah they blinded, and they bound him with bronze, and they brought him to Babylon. [§]
ve'et-b'nei-tzidkiyahu shachtu le'einav ve'et-einei tzidkiyahu ivver vay'asrehuhu ban'chushtayim vay'viehu bavel.
This verse describes the brutal treatment of Zedekiah, king of Judah, by the Babylonians. Specifically, it states his sons were slaughtered before his eyes, he was blinded, then bound with bronze shackles, and finally taken to Babylon. 've'et' means 'and', 'b'nei' means 'sons', 'tzidkiyahu' is Zedekiah's name, 'shachtu' means 'slaughtered', 'le'einav' means 'before his eyes', 'einei' means 'eyes', 'ivver' means 'blinded', 'vay'asrehuhu' means 'and they bound him', 'ban'chushtayim' means 'with bronze', 'vay'viehu' means 'and they brought him', and 'bavel' is Babylon.
[2KI.25.8] And in the fifth month, on the seventh of the month, it was the nineteenth year of the reign of King Nebuchadnezzar, king of Babylon, that Nebuzaradan, chief of executioners, servant of the king of Babylon, came to Jerusalem. [§]
u-va-chodesh ha-chamishi bishiv'ah la-chodesh hi shnat tsha-ah-es-reh shanah la-melech Nevuchadnezzar melech-Bavel ba Nevuzaradan rav-tabbachim eved melech-Bavel Yerushalayim.
This verse details a specific date during the reign of King Nebuchadnezzar of Babylon. It states that Nebuzaradan, the chief executioner and servant of the king of Babylon, came to Jerusalem in the seventh month of the fifth year of the king’s reign, which was the nineteenth year of his overall rule. The word 'chodesh' means month, 'shnat' means year, and 'melech' means king. 'Rav-tabbachim' literally means 'chief of slaughterers' or 'chief executioner'.
[2KI.25.9] And he burned the house of Yahveh, and the house of the king, and all the houses of Jerusalem, and every great house he burned with fire. [§]
Va-yis-rof et-beit-Yahveh ve-et-beit ha-melech ve-et kol-batei Yerushalayim ve-et kol beit gadol saraf ba-esh.
This verse describes a burning of structures. 'Va-yisrof' means 'and he burned'. 'Et' is a grammatical marker indicating a definite direct object. 'Beit' means 'house'. 'Yahveh' is the proper name of God. 'Ha-melech' means 'the king'. 'Kol' means 'all'. 'Batei' is the plural of 'house' - 'houses'. 'Yerushalayim' is the name of the city, Jerusalem. 'Gadol' means 'large' or 'great'. 'Saraf' means 'he burned'. 'Ba-esh' means 'with fire'.
[2KI.25.10] And the walls of Jerusalem around, all the force of the Chaldeans broke, which were many slaughterers. [§]
ve'et chomot yerushalayim saviv natzu kol cheil kashdim asher rav tavachin
This verse describes the destruction of the walls of Jerusalem by the army of the Chaldeans. 'Ve'et' means 'and'. 'Chomot' means 'walls'. 'Yerushalayim' is the name 'Jerusalem'. 'Saviv' means 'around'. 'Natzu' means 'they broke'. 'Kol' means 'all'. 'Cheil' means 'army' or 'force'. 'Kashdim' refers to the Chaldeans or Babylonians. 'Asher' means 'which' or 'that'. 'Rav' means 'great' or 'many'. 'Tavachin' means 'slaughterers'.
[2KI.25.11] And Nebuzaradan, chief executioner, exiled the remainder of the people who remained in the city, and the fallen who had fallen upon the king of Babel, and the remainder of the multitude. [§]
ve'et yeter ha'am ha'nishma'rim ba'ir ve'et ha'noflim asher naflu al-hamelech bavel ve'et yeter hehamon hegleh Nevuzar'adan rav-tabach'im.
This verse details the deportation carried out by Nebuzaradan, chief executioner, after the fall of the city. It specifies that he deported both the remaining people in the city, and those who had fallen upon the king of Babel (presumably those who fought against the king). 'Yeter' signifies 'remainder' or 'excess'. 'Ha'am' is 'the people'. 'Ha'noflim' is 'the fallen'. 'Hehamon' is 'the multitude'. 'Hegleh' means 'he exiled'. 'Nevuzar'adan' is a proper noun, the name of the chief executioner. 'Rav-tabach'im' means 'chief executioner'.
[2KI.25.12] And from the doorway of the land, many slaughterers remained for vine dressers and for wine pressers. [§]
oo-mee-dah-laht hah-ah-retz heesh-ahr rav-tah-vah-heem le-kor-meem oo-le-yog-veem.
This verse describes what was left after a great slaughter. ‘Mi-dalat ha-aretz’ refers to ‘from the doorway of the land’, implying a catastrophic event that swept through the land. ‘Rav-tavach’ means ‘many slaughtered’, and it states that many slaughterers remained. Finally, it states that those who remained were for vine dressers and wine pressers. The implication is that the population was decimated, and those remaining were tasked with rebuilding the agricultural capacity of the land.
[2KI.25.13] And they broke the bronze pillars which were in the house of Yahveh, and the basins, and the bronze sea which was in the house of Yahveh. The Babylonians carried away their bronze to Babylon. [§]
ve'et-'ammudei ha'nechoshet asher beit-Yahveh ve'et-ha'mekhonot ve'et-yam ha'nechoshet asher be'beit-Yahveh shib'ru kasdim vayisu et-nechushtam Babelah.
This verse describes the destruction of the bronze pillars, basins, and the bronze sea within the temple of Yahveh by the Babylonians, and their subsequent removal of the bronze to Babylon. 'ammudei' is plural for pillars, 'ha'nechoshet' means 'the bronze', 'asher' means 'which/that', 'beit-Yahveh' means 'the house of Yahveh', 'ha'mekhonot' means 'the basins', 'yam ha'nechoshet' means 'the bronze sea', 'shib'ru' means 'they broke', 'kasdim' is Babylonians, 'vayisu' means 'and they carried', 'et-nechushtam' means 'their bronze', and 'Babelah' means 'to Babylon'.
[2KI.25.14] And the pots and the bowls and the pans and the ladles and all the bronze vessels which they served in them, they took. [§]
ve'et-ha-si-rot ve'et-ha-ya-im ve'et-ha-mezam-rot ve'et-ha-kap-pot ve'et kol-klei ha-nechoshet asher yishar-tu-bam lakhu.
This verse details the taking of various bronze vessels. 've'et' functions as 'and' with a direct object marker. 'ha' is 'the'. 'sirot' refers to pots. 'yaim' refers to bowls. 'mezamrot' refers to pans. 'kapot' refers to ladles. 'kol' means 'all'. 'klei' means 'vessels' or 'utensils'. 'nechoshet' refers to bronze. 'asher' is 'which' or 'that'. 'yishar-tu-bam' means 'they served in them'. 'lakhu' means 'they took'.
[2KI.25.15] And the basins and the sprinkling vessels, those of gold, gold, and those of silver, silver, the chief cook took. [§]
ve'et-hamach'tot ve'et-hamiz'rakot asher zahav zahav va'asher-kesef kesef lakach rav-tabach'im.
This verse details what the chief cook took. Specifically, he took the basins and the sprinkling vessels. The verse repeats 'gold gold' and 'silver silver' to emphasize the material of these items.
[2KI.25.16] The pillars were two, the sea was one, and the carts which Solomon made for the house of Yahveh, there was no weight measured for the bronze of all these implements. [§]
ha'ammudim sh'nayim ha'yam ha'echad v'ha'mechonot asher-asah shlomo l'veit Yahveh lo-hayah mishqal lin'hoshet kol-hakelim ha'elleh.
This verse describes the pillars, the sea, and the carts that Solomon made for the temple of Yahveh. It states that the weight of the bronze for all these items was not measured, meaning there was so much bronze used that it was impractical to weigh it all.
[2KI.25.17] Eighteen cubits was the height of the one pillar, and bronze was upon its capital. Three cubits was the height of the capital, and there was a network and pomegranates around the capital, all bronze. And these were for the second pillar, upon the network. [§]
shmoneh esreh amah komat ha'amud ha'echad ve'koteret alav nechoshet ve'komat ha'koteret shalosh amah usivkah ve'rimmonim al ha'koteret saviv ha'kol nechoshet ve'kah'eleh la'amud ha'sheni al ha'sivkah.
This verse describes the dimensions of two pillars. It states each pillar is eighteen cubits tall, with a capital of bronze on top. The capital itself is three cubits tall, and it has a network and pomegranates around it, all made of bronze. The description applies similarly to the second pillar, with the network being a common element.
[2KI.25.18] And the chief of the cooks took S'rayah, the chief priest, and Tz'fanyahu, the second priest, and three keepers of the gate. [§]
va-yikach rav-tabach-im et-s'rayah cohen ha-rosh ve-et-tz'fanyahu cohen mishneh ve-et-shloshet shomrei ha-saf
This verse describes the chief cook taking certain priests and gatekeepers. "Rav-tabach-im" literally means "chief of the cooks". "S'rayah" is a proper name. "Cohen" means "priest". "Ha-rosh" means "the head" or "chief". "Tz'fanyahu" is a proper name. "Mishneh" means "second". "Shloshet" means "three". "Shomrei" means "keepers". "Ha-saf" means "the threshold" or "gate". The "et" particles are untranslatable, marking the direct objects.
[2KI.25.19] And from the city he took one eunuch, who is an official over the men of war, and five men who are among those who see the face of the king, who were found in the city, and the scribe, chief of the army, the commander of the people of the land, and sixty men of the people of the land who were found in the city. [§]
u-min-ha-ir laqach saris echad asher hu pakid al-anshei ha-milchama vachamisha anashim me-ro'ei pnei-ha-melech asher nimtse'u ba-ir ve-et ha-sofer sar ha-tzava ha-matzbia et-am ha-aretz veshishim ish me-am ha-aretz ha-nimtse'im ba-ir.
This verse describes someone taking individuals from a city. It lists a eunuch who is an official over the men of war, five men who are among those who see the face of the king, the scribe who is the chief of the army, the commander, and sixty men of the people who are found in the city.
[2KI.25.20] And he took them, Nebuzaradan, the chief executioner, and he led them to the king of Babylon at Riblah. [§]
va-yik-akh o-tam nev-u-zar-a-dan rav-ta-bach-im va-yo-lekh o-tam al-me-lekh ba-vel riv-la-tah
This verse describes Nebuzaradan, the chief executioner, taking people to the king of Babylon at Riblah. 'va-yik-akh' means 'and he took', 'o-tam' means 'them', 'nev-u-zar-a-dan' is a proper name, 'rav-ta-bach-im' means 'chief executioner', 'va-yo-lekh' means 'and he led', 'al-me-lekh ba-vel' means 'to the king of Babylon', and 'riv-la-tah' is a place name.
[2KI.25.21] And the king of Babylon struck them and killed them at Riblah in the land of Hamath, and he exiled Judah from its land. [§]
va-yakh otam melekh bavel va-yemitem be-rivlah be-eretz chamath va-yigal yehudah me-al admatoh.
This verse describes the king of Babylon striking and killing people at Riblah in the land of Hamath, and exiling Judah from its land. "Vayakh" means "and he struck". "Otam" means "them". "Melekh" means "king". "Bavel" is "Babylon". "Va-yemitem" means "and he killed them". "Be-rivlah" means "at Riblah". "Be-eretz chamath" means "in the land of Hamath". "Va-yigal" means "and he exiled". "Yehudah" is "Judah". "Me-al" means "from". "Admatoh" means "its land".
[2KI.25.22] And the people who remained in the land of Judah, whom Nebuchadnezzar, king of Babylon, had left, he appointed Gedalyahu, son of Achikam, son of Shaphan, over them. [§]
veha’am hanish’ar be’eretz Yehudah asher hish’ir Nevuchadnetzar melech Bavel vayafked aleyhem et-Gedalyahu ben-Achikam ben-Shafan.
This verse describes the people remaining in the land of Judah after Nebuchadnezzar, king of Babylon, had left some inhabitants. Nebuchadnezzar appointed Gedalyahu, son of Achikam, son of Shaphan, as governor over them.
[2KI.25.23] And all the leaders of the armies and the men heard that the king of Babylon had appointed Gedaliah, and they came to Gedaliah in Mizpah. Ishmael son of Nethaniah and Johanan son of Kareah and Sarayah son of Tanhumeth the Netophathite and Jazaniah son of Maacath, they and their men. [§]
vayishma'u kol sarei hachayalim hemah vehanaanashim ki hifkid melech bavel et gedalyahu vayavo'u el gedalyahu hamitzpah veishmael ben netanyahu veyochannan ben kareach usarayah ben tanhumeet hanetophati veyazanyahu ben hamma'achati hemah veansheihem.
This verse describes a group of military leaders and men who heard that the king of Babylon had appointed Gedaliah. They then went to Gedaliah in Mizpah. The verse then lists several individuals – Ishmael son of Nethaniah, Johanan son of Kareah, Sarayah son of Tanhumeth the Netophathite, and Jazaniah son of Maacath – along with their men.
[2KI.25.24] And Gedalyahu swore to them and to their men, and he said to them, "Do not fear the servants of the Chaldeans. Dwell in the land and serve the king of Babel, and it will be well with you." [§]
vayishava lahem gedalyahu ule'anshehem vayomer lahem al tir'u me'avdei hakashdim shvu ba'aretz ve'ivdu et melech babel veyitab lakhem.
This verse describes Gedalyahu swearing an oath to the people and their men, urging them not to fear the servants of the Chaldeans (Babylonians). He instructs them to remain in the land and serve the king of Babylon, promising them that it will go well with them. The names have been translated literally, as per the prompt's instruction.
[2KI.25.25] And it happened in the seventh month that Ishmael son of Nethaniah son of Elishama, from the seed of the kingdom, came with ten men with him, and they struck down Gedalyah, and he died, and the Jews and the Chaldeans who were with him at Mizpah. [§]
Va-yhi be-chodesh ha-shevi'i ba yishmael ben netanyahu ben elishama mizera ha-melucha va-asarah anashim ito va-yaku et gedalyahu va-yamot ve-et ha-yehudim ve-et ha-kasdim asher hayu ito ba-mitzpah.
This verse describes the assassination of Gedalyah, a governor appointed by the Babylonians after the destruction of Jerusalem. It details that Ishmael, son of Nethaniah, son of Elishama, of royal lineage, along with ten men, killed Gedalyah, the Jews who were with him, and the Chaldeans (Babylonians) who were also with him at Mizpah.
[2KI.25.26] And all the people, from the youngest to the greatest, and the captains of the armies, stood up and came to Egypt, because they feared before the Chaldeans. [§]
va-ya-koom-u kol-ha-ahm mee-kah-ton ve-ad-gah-dol ve-sa-rei ha-ha-yah-leem va-ya-vo-u meetz-rah-yeem kee yar-u mee-pen-ei kas-deem.
This verse describes the entire people, from the youngest to the greatest, including the captains of the armies, going to Egypt because they were afraid of the Chaldeans. 'Vayakumu' means 'and they rose/stood up'. 'Kol ha'am' means 'all the people'. 'Mikaton ve'ad gadol' means 'from small to great'. 'Sarei hachayalim' means 'captains of the armies'. 'Vayavo'u meetzrayim' means 'and they came to Egypt'. 'Ki yaru mipnei kasdim' means 'because they feared before the Chaldeans'.
[2KI.25.27] And it came to pass in the thirty-seventh year of the exile of Jehoiakin, king of Judah, in the twelfth month, on the twenty-seventh of the month, that Evil-Merodach, king of Babylon, in the year of his reign, lifted up the head of Jehoiakin, king of Judah, from the house of imprisonment. [§]
Va-y'hi bi-sh'lo-shim va-she-va sha-na l'ga-lut Y'ho-ya-kin me-lech-Y'hu-da bi-sh'neim asar chodesh b'es-rim u-shiv-a la-chodesh na-sa E-vil Me-ro-dach me-lech Ba-vel bi-sh'nat mal-kho et rosh Y'ho-ya-kin me-lech-Y'hu-da mi-beit ke-la.
This verse describes the release of King Jehoiakin of Judah from imprisonment in Babylon. It specifies the year and month of his release, stating it occurred in the thirty-seventh year of his exile. Evil-Merodach, the king of Babylon, released him. The verse details the timing of this event during his reign.
[2KI.25.28] And he spoke good things to him, and he gave his throne above the thrones of the kings who were with him in Babylon. [§]
vay-da-ber it-to to-vot va-yit-ten et-kis-o me-al kis-ei ha-me-la-chim a-sher it-to be-va-vel.
This verse describes someone speaking favorably to another, and then giving his throne above the thrones of the kings who were with him in Babylon. "vay-da-ber" means 'and he spoke', "it-to" means 'to him', "to-vot" means 'good things', "va-yit-ten" means 'and he gave', "et-kis-o" means 'his throne', "me-al" means 'above', "kis-ei" means 'thrones of', "ha-me-la-chim" means 'the kings', "a-sher" means 'who/which', "it-to" means 'with him', "be-va-vel" means 'in Babylon'.
[2KI.25.29] And he shall let his hair grow upon him, and he shall eat bread continually before Yahveh all the days of his life. [§]
ve-shi-na ate big-dei kil-ao ve-a-chal le-chem ta-mid le-fa-nav kal-ye-mei cha-ya-v.
This verse describes a Nazirite’s vow. 've-shi-na' means 'and he shall let grow'. 'ate' means 'upon him'. 'big-dei' means 'garments'. 'kil-ao' means 'mixed fabrics' (referring to wool and linen). 've-a-chal' means 'and he shall eat'. 'le-chem' means 'bread'. 'ta-mid' means 'continually'. 'le-fa-nav' means 'before Him'. 'kal-ye-mei' means 'all the days of'. 'cha-ya-v' means 'his life'. This verse outlines the requirement that a Nazirite does not cut their hair and avoids certain clothing, as well as maintaining a specific diet.
[2KI.25.30] And his meal, a continual meal, was given to him from the king, a matter of day by day, all the days of his life. [§]
va-aruchato arachat tamid nitnah-lo me'et ha-melech devar-yom be-yomo kol yemei chayyav.
This verse describes a continuous provision given to someone by a king. Let's break down the names and terms: 'aruchato' is a possessive form relating to food/a meal. 'tamid' means continual or permanent. 'ha-melech' is 'the king.' 'devar-yom' literally means 'word of day' but is understood as a daily portion. 'yemei chayyav' is 'days of his life.'