EZR (Ezra)
EZR.1 • EZR.2 • EZR.3 • EZR.4 • EZR.5 • EZR.6 • EZR.7 • EZR.8 • EZR.9 • EZR.10
EZR.1
[EZR.1.1] And in the same year for Cyrus king of Persia to finish the word Yahveh from the mouth of Jeremiah Yahveh awakened the spirit of Cyrus king of Persia and he caused a voice to pass through all his kingdom and also in a writing to say. [§]
Ubisnanat achat leKoresh melech Paras liklot devar Yahveh mipiy Yirmiyah he'er Yahveh et ruach Koresh melech Paras vayaa'aver qol bechol malkhuto ve gam beMikhtav lemor.
'Ubisnanat' means 'and in the year', 'achat' means 'one' or 'the same', 'leKoresh' means 'for Cyrus', 'melech' means 'king', 'Paras' means 'Persia', 'liklot' means 'to finish' or 'to bring to an end', 'devar' means 'the word', 'Yahveh' translates the divine name YHWH, 'mipiy' means 'from the mouth of', 'Yirmiyah' means 'Jeremiah', 'he'er' means 'the Lord awoke' but here rendered as 'the Lord arose' (verb context), 'et' is the accusative marker, 'ruach' means 'spirit', 'Koresh' is the name 'Cyrus', 'malkhuto' means 'his kingdom', 'vayaa'aver' means 'and he caused to pass', 'qol' means 'a voice', 'bechol' means 'through all', 'malkhuto' again 'his kingdom', 've gam' means 'and also', 'beMikhtav' means 'in a writing' or 'in a letter', 'lemor' means 'to say'.
[EZR.1.2] Thus said Kores king of Persia, all the kingdoms of the earth have given me Yahveh the Gods of the heavens and he has commanded me to build for him a house in Jerusalem which is in Judah. [§]
Koh amar Kores melech Paras kol mamlekhot haaretz nathan li Yahveh Elohei hashamayim vehu-pakad alai livnot-lo bayit birushalayim asher biyehudah.
'Koh' means 'Thus', 'amar' means 'said', 'Kores' is the name of the king Cyrus, 'melech Paras' means 'king of Persia', 'kol' means 'all', 'mamlekhot' means 'kingdoms', 'haaretz' means 'the earth', 'nathan' means 'has given', 'li' means 'to me', 'Yahveh' is the transliteration of the divine name YHWH, 'Elohei' means 'the Gods' (plural of God), 'hashamayim' means 'the heavens', 'vehu-pakad' means 'and he has commanded', 'alai' means 'to me', 'livnot' means 'to build', 'lo' means 'for him', 'bayit' means 'house', 'birushalayim' means 'in Jerusalem', 'asher' means 'which', 'biyehudah' means 'in Judah'.
[EZR.1.3] Who among you of all the people may his God be with him, and he shall go up to Jerusalem which is in Judah, and he shall build the house of Yahveh the Gods of Israel; he is the Gods who is in Jerusalem. [§]
Mi-bakhem mi-kol ammo yehi Elohav immo ve-ya'al liYerushalayim asher biyhudah vi-yiven et beit Yahveh Elohei Yisrael hu haElohim asher biyerushalayim.
'Mi' means 'who', 'bakhem' means 'among you', 'mi' means 'from', 'kol' means 'all', 'ammo' means 'the people', 'yehi' means 'may be', 'Elohav' means 'his God' (Elo = God, -hav = his), 'immo' means 'with him', 'veya'al' means 'and he shall go up', 'liYerushalayim' means 'to Jerusalem', 'asher' means 'which', 'biyhudah' means 'in Judah', 'viyiven' means 'and he shall build', 'et' is the accusative marker, 'beit' means 'house', 'Yahveh' is the literal name of YHWH, 'Elohei' means 'the Gods of' (Elohim = the Gods), 'Yisrael' means 'Israel', 'hu' means 'he', 'haElohim' means 'the Gods', 'asher' means 'who', 'biyerushalayim' means 'in Jerusalem'.
[EZR.1.4] And all that remains from all the places where he dwelt there shall be carried away by the men of that place in silver and gold and spoil and beasts with the offering to the house of the Gods that is in Jerusalem. [§]
vechol ha-nish'ar mikol ha-mekomot asher hu gar sham yenassehu anshei mekomo bekesef uvezahav uverchush uvebhemah im ha- nedavah leveit haelohim asher birushalayim
'vechol' means 'and all', 'ha-nish'ar' means 'that which remains', 'mikol' means 'from all', 'ha-mekomot' means 'the places', 'asher' means 'that', 'hu' means 'he', 'gar' means 'dwelt', 'sham' means 'there', 'yenassehu' means 'they shall carry him away', 'anshei' means 'men of', 'mekomo' means 'its place', 'bekesef' means 'in silver', 'uvezahav' means 'and in gold', 'uverchush' means 'and in spoil', 'uvebhemah' means 'and in beasts', 'im' means 'with', 'ha-nedavah' means 'the offering', 'leveit' means 'to the house of', 'haelohim' means 'the Gods' (literal translation of Elohim), 'asher' means 'that', 'birushalayim' means 'in Jerusalem'.
[EZR.1.5] And the heads of the fathers rose up to Judah and Benjamin, and the priests and the Levites, for all the Gods stirred their spirit to go up to build the house of Yahveh that is in Jerusalem. [§]
Vayaku-mu rasi ha-avot li-Yehuda u-Vinyamin ve-ha-kohanim ve-ha-leviim lekhol ha-Elohim et-ruach o le-aloht le-v'noot et-beit Yahveh asher bi-Yerushalayim.
'Vayaku-mu' means 'and they rose up', 'rasi' means 'heads', 'ha-avot' means 'the fathers', 'li-Yehuda' means 'to Judah', 'u-Vinyamin' means 'and Benjamin', 've-ha-kohanim' means 'and the priests', 've-ha-leviim' means 'and the Levites', 'lekhol' means 'for all', 'ha-Elohim' means 'the Gods' (literal translation of the plural noun Elohim), 'et-ruach' means 'the spirit', 'o' means 'his', 'le-aloht' means 'to go up', 'le-v'noot' means 'to build', 'et-beit' means 'the house of', 'Yahveh' is the literal translation of YHVH, 'asher' means 'that', 'bi-Yerushalayim' means 'in Jerusalem'.
[EZR.1.6] And all their surrounding ones strengthened themselves in their hands with vessels of silver, gold, bronze, beasts, and towers, only for all their offering. [§]
vechol sevivoteihem hizku bideihem biklei-kesef bazahav barkush uvebehemah uve-migdanot levad al kol hitnadev.
'vechol' means 'and all', 'sevivoteihem' means 'their surrounding ones', 'hizku' means 'they strengthened', 'bideihem' means 'in their hands', 'biklei-kesef' means 'with vessels of silver', 'bazahav' means 'with gold', 'barkush' means 'with bronze', 'uvebehemah' means 'and with beasts', 'uve-migdanot' means 'and with towers', 'levad' means 'only', 'al kol' means 'over all', 'hitnadev' means 'their offering or donation'.
[EZR.1.7] And the king Cyrus brought out the vessels of the house of Yahveh which Nebuchadnezzar had brought out from Jerusalem and placed them in the house of his God. [§]
veha-melekh Koresh hotzi et-k'lei beit-Yahveh asher hotzi Nebukadnetsar mirushalim vayittenem bebeit Elohav.
'veha-melekh' means 'and the king', 'Koresh' means 'Cyrus', 'hotzi' means 'brought out', 'et' is the direct object marker, 'k'lei' means 'the vessels', 'beit-Yahveh' means 'the house of Yahveh', 'asher' means 'which', the second 'hotzi' means 'had brought out', 'Nebukadnetsar' means 'Nebuchadnezzar', 'mirushalim' means 'from Jerusalem', 'vayittenem' means 'and placed them', 'bebeit' means 'in the house of', and 'Elohav' means 'his God'.
[EZR.1.8] And Cyrus king of Persia, by the hand of Mithradates the governor, counted them for the prince of Judah. [§]
vayotzie'em koresh melech paras al-yad mitradat hagizbar vayis'freim lesheshbatzer hanasi leYehudah.
'vayotzie'em' means 'and he brought them out', 'koresh' means 'Cyrus', 'melech' means 'king', 'paras' means 'Persia', 'al-yad' means 'by the hand of', 'mitradat' is a proper name likely 'Mithradates', 'hagizbar' means 'the governor', 'vayis'freim' means 'and he counted them', 'lesheshbatzer' is a title meaning 'to the overseer' or 'to the official', 'hanasi' means 'the prince', 'leYehudah' means 'of Judah'.
[EZR.1.9] And these are their number: thirty gold containers, a thousand silver containers, twenty‑nine exchanges. [§]
ve'eleh misparam agartlei zahav shloshim agartlei-chesef alef machalafim tishah ve'esrim.
've'eleh' means 'and these', 'misparam' means 'their number', 'agartlei' (plural of agartl) is a term for a container or measure, here left untranslated, 'zahav' means 'gold', 'shloshim' means 'thirty', 'agartlei-chesef' means 'silver containers', 'alef' means 'a thousand', 'machalafim' means 'exchanges' or 'alternatives', 'tishah' means 'nine', 've'esrim' means 'and twenty', together 'tishah ve'esrim' = 'twenty‑nine'.
[EZR.1.10] Thirty gold vessels, two silver vessels, four hundred and ten other vessels, a thousand. [§]
K'forei zahav shloshim k'forei kesef mishnim arba meot ve'asarah keliym acherim aleph.
'K'forei' means 'vessels', 'zahav' means 'gold', 'shloshim' means 'thirty', 'kesef' means 'silver', 'mishnim' means 'two', 'arba' means 'four', 'meot' means 'hundred', 've'asarah' means 'and ten', 'keliym' means 'other', 'acherim' means 'others', 'aleph' means 'a thousand'. The verse lists counts of different types of vessels.
[EZR.1.11] All vessels for gold and for silver, five thousand and four hundred, the whole was brought up sheshbatzar with the offerings of the exile from Babylon to Jerusalem. [§]
kol keilim lazahav ve-lakessef chameshet alafim ve-arba meot hakol heela sheshbatzar im healot hagolah mibavel liyerushalayim.
'kol' means 'all', 'keilim' means 'vessels', 'lazahav' means 'for gold', 've' is the conjunction 'and', 'lakessef' means 'for silver', 'chameshet' means 'five', 'alafim' means 'thousand', 've' again means 'and', 'arba' means 'four', 'meot' means 'hundred', 'hakol' means 'the whole' or 'all of it', 'heela' means 'was brought up' or 'was lifted', 'sheshbatzar' is a difficult term that appears to refer to a quantity (possibly six hundred) but its exact meaning is unclear in this context, 'im' means 'with', 'healot' means 'the offerings' or 'the uplifts', 'hagolah' means 'the exile', 'mibavel' means 'from Babylon', and 'liyerushalayim' means 'to Jerusalem'.
EZR.2
[EZR.2.1] And these are the sons of the province who went up from the exile, which Nebuchadnezzar king of Babylon carried away to Babylon, and they returned to Jerusalem and Judah each man to his city. [§]
ve'eleh b'nei ha-medinah ha-olim mi-shvi ha-golah asher heg'la Nebuchadnetzar melech-Babel le-Babel va-yashuvu li-Yerushalem vi-Yehudah ish le-iro.
've'eleh' means 'and these', 'b'nei' means 'sons of', 'ha-medinah' means 'the province', 'ha-olim' means 'who went up', 'mi-shvi' means 'from the exile', 'ha-golah' means 'the captivity', 'asher' means 'which', 'heg'la' means 'carried away', 'Nebuchadnetzar' is the name of the Babylonian king, 'melech-Babel' means 'king of Babylon', 'le-Babel' means 'to Babylon', 'va-yashuvu' means 'and they returned', 'li-Yerushalem' means 'to Jerusalem', 'vi-Yehudah' means 'and Judah', 'ish' means 'each man', 'le-iro' means 'to his city'.
[EZR.2.2] Which have come with Zerubbabel Yeshua Nechemya Sriyah Reelaiah Mordechai, with tongue number, (bigvai) mercy, answer, number of the men of the people Israel. [§]
asher-bau im-zerubbabel yeshua nechemya sriyah reelaiah mordechai bilshan mispar bigvai rehum baana mispar anshei am yisrael.
'asher' means 'which' or 'that'; 'bau' (b'alu) means 'came' or 'have come'; together 'asher-bau' = 'which have come'. 'im' means 'with'; 'zerubbabel' is a proper name. 'yeshua' is a proper name meaning 'salvation'. 'nechemya' is a proper name meaning 'comfort of God'. 'sriyah' is a proper name (meaning unclear). 'reelaiah' is a proper name meaning 'God has seen'. 'mordechai' is a proper name meaning 'warrior' or 'servant of Marduk'. 'bilshan' is a construct form of 'language' or 'tongue'. 'mispar' means 'number' or 'count'. 'bigvai' is an obscure word, rendered here as a transliteration of the original term. 'rehum' (rahum) means 'mercy' or 'compassion'. 'baana' means 'affliction' or 'answer'. The second 'mispar' again means 'number'. 'anshei' means 'men of' (the construct form of 'people'). 'am' means 'people' or 'nation'. 'yisrael' is the proper name Israel, meaning 'he who struggles with God'. The verse ends with a period (.) and the siglum 's' indicating the Scribe's note.
[EZR.2.3] The sons of Parash, two thousand one hundred seventy-two. [§]
B'nei Parash alpayim me'ah shiv'im ushnaim.
'B'nei' means 'sons of', 'Parash' is a proper name, 'alpayim' means 'two thousand', 'me'ah' means 'one hundred', 'shiv'im' means 'seventy', and 'ushnaim' means 'and two'.
[EZR.2.4] the sons of Shephatia, three hundred seventy-two. [§]
Bnei Shephatia shlosh meot shivim ushnaim.
'Bnei' means 'sons of', 'Shephatia' is a proper name, 'shlosh' means 'three', 'meot' means 'hundred', 'shivim' means 'seventy', 'ushnaim' means 'and two'.
[EZR.2.5] The sons of Arach, seven hundred seventy-five. [§]
Bnei Arach shva meot chamsah veshivim.
'Bnei' means 'sons', 'Arach' is a proper name, 'shva' means 'seven', 'meot' means 'hundred', 'chamsah' means 'five', 've' means 'and', 'shivim' means 'seventy'. Combined, the numbers give 700 + 5 + 70 = 775.
[EZR.2.6] Sons of Pachat Moab to the sons of Yeshua Joab two thousand eight hundred and twelve. [§]
B'nei-Pachat Moav li-b'nei Yeshua Yoav alpayim shmoneh meot ushneim asar.
'B'nei' means 'sons of', 'Pachat' is a proper name, 'Moav' means 'Moab', 'li-b'nei' means 'to the sons of', 'Yeshua' is a personal name meaning 'salvation', 'Yoav' is a personal name meaning 'Joab', 'alpayim' means 'two thousand', 'shmoneh' means 'eight', 'meot' means 'hundred', 'ushneim' means 'and two', 'asar' means 'twelve'. The verse lists a genealogical count.
[EZR.2.7] Sons of Eilam one thousand two hundred fifty and four. [§]
B'nei Eilam elef matayim chamishim ve'arbaah.
'B'nei' means 'sons of', 'Eilam' is a proper name, 'elef' means 'thousand', 'matayim' means 'two hundred', 'chamishim' means 'fifty', 've'arbaah' means 'and four'.
[EZR.2.8] The sons of Zattu were nine hundred forty five. [§]
B'nei Zattu tesha meot ve'arbaim vachamisha.
'B'nei' means 'sons of', 'Zattu' is a proper name, 'tesha' means 'nine', 'meot' means 'hundred', 've'arbaim' means 'and forty', 'vachamisha' means 'and five'.
[EZR.2.9] The children of Zachai: seven hundred and sixty. [§]
Bnei Zachai shiva meot ve'shishim.
'Bnei' means 'children of', 'Zachai' is a proper name, 'shiva' means 'seven', 'meot' means 'hundred', 've' means 'and', 'shishim' means 'sixty'.
[EZR.2.10] Grandsons (sons of my son), six hundred and forty-two. [§]
Bnei Bani shesh meot arbaim vshnayim.
'Bnei' means 'sons', 'Bani' means 'my son', together referring to 'grandsons' or 'sons of my son'. 'shesh' means 'six', 'meot' means 'hundred', 'arbaim' means 'forty', and 'vshnayim' means 'and two'. The numeric phrase therefore adds up to six hundred forty-two.
[EZR.2.11] The sons of Bavy, six hundred twenty-three. [§]
B'nei Bavy shesh meiot esrim ushlosha.
'B'nei' means 'the sons of', 'Bavy' is a proper name, 'shesh' means 'six', 'meiot' means 'hundred', 'esrim' means 'twenty', 'ushlosha' means 'and three'.
[EZR.2.12] Sons of Azgad one thousand two hundred twenty and two. [§]
Bnei Azgad elef maotayim esrim ushnaim.
'Bnei' means 'sons', 'Azgad' is a proper name, 'elef' means 'thousand', 'maotayim' means 'two hundred', 'esrim' means 'twenty', 'ushnaim' means 'and two'.
[EZR.2.13] The sons of your lords, six hundred sixty-six. [§]
Bnei Adonikam shesh meot shishim vesheisha
'Bnei' means 'sons of', 'Adonikam' means 'your lords', 'shesh' means 'six', 'meot' means 'hundred', 'shishim' means 'sixty', 'vesheisha' means 'and six'. The final symbol 'ס' is a liturgical marker called Selah, indicating a pause or musical interlude.
[EZR.2.14] The sons of Bigwai were two thousand fifty-six. [§]
B'nei Bigwai alpayim chamishim v'shisha.
'B'nei' means 'sons of' or 'children of', 'Bigwai' is a proper name, 'alpayim' means 'two thousand', 'chamishim' means 'fifty', 'v' is the conjunction 'and', and 'shisha' means 'six'.
[EZR.2.15] Sons of Adin four hundred fifty-four. [§]
Bnei Adin arba meot chamishim vearbaah.
'Bnei' means 'sons of', 'Adin' is a proper name, 'arba' means 'four', 'meot' means 'hundred', 'chamishim' means 'fifty', 've' means 'and', 'arbaah' means 'four'.
[EZR.2.16] Sons of Oter to Hezekiah ninety‑eight. [§]
Bene Oter liHezekiyah tishim ushmona.
'Bene' means 'sons', 'Oter' is a personal name, 'liHezekiyah' means 'to Hezekiah', 'tishim' means 'ninety', 'ushmona' means 'and eight' (together indicating ninety‑eight).
[EZR.2.17] Sons of Betzei three hundred twenty and three. [§]
Bnei Betzei shlosh meot esrim ushlosha.
'Bnei' means 'sons of', 'Betzei' is a proper name, 'shlosh' means 'three', 'meot' means 'hundred', 'esrim' means 'twenty', 'ushlosha' means 'and three'.
[EZR.2.18] The sons of Yorah were one hundred and twelve. [§]
B'nei Yorah meah u'shneim asar
'B'nei' means 'sons of', 'Yorah' is a personal name, 'meah' means 'one hundred', 'u' means 'and', 'shneim' means 'twelve', together 'meah u'shneim asar' means 'one hundred and twelve'. The final 'ס' is a textual marker indicating a section break and is not part of the content.
[EZR.2.19] The sons of Chashum two hundred twenty-three. [§]
Bnei Chashum matayim esrim ushlosha.
'Bnei' means 'sons of', 'Chashum' is a personal name, 'matayim' means 'two hundred', 'esrim' means 'twenty', and 'ushlosha' means 'and three'. The verse lists the total number of sons of Chashum as two hundred twenty-three. The final character 'S' is a scribal notation, not part of the narrative.
[EZR.2.20] The sons of Givar ninety and five. [§]
B'nei Givar tishim v'chasheh.
'B'nei' means 'sons of', 'Givar' is a proper name meaning 'strong' or 'mighty', 'tishim' means 'ninety', 'v'chasheh' means 'and five'. The phrase lists the number of sons belonging to Givar.
[EZR.2.21] Sons of the house of bread were one hundred twenty-three. [§]
B'nei Beit-Lachem meah esrim u'shlosha.
'B'nei' means 'sons of', 'Beit' means 'house', 'Lachem' means 'bread', together they form 'sons of the house of bread'. 'Meah' means 'hundred', 'esrim' means 'twenty', and 'u'shlosha' means 'and three'. The final 'S' is a scribal notation and not part of the spoken text.
[EZR.2.22] The men of Netophah, fifty-six. [§]
Anshei Netophah chamishim ve-shisha.
'Anshei' means 'men of', 'Netophah' is a place name, 'chamishim' means 'fifty', 've-shisha' means 'and six'.
[EZR.2.23] Men of afflictions, one hundred twenty‑eight. [§]
Anshei anayot me'ah esrim ushmonah.
'Anshei' means 'men of', 'anayot' means 'afflictions' (plural of trouble), 'me'ah' means 'one hundred', 'esrim' means 'twenty', 'ushmonah' means 'and eight', together forming 'twenty‑eight'.
[EZR.2.24] The sons of Azmavet were forty-two. [§]
B'nei Azmavet arba'im ushnaim.
'B'nei' means 'the sons of', 'Azmavet' is a proper name (literally 'strength of death'), 'arba'im' means 'forty', and 'ushnaim' means 'and two'. The verse lists the number of descendants of Azmavet.
[EZR.2.25] Sons of the city of cities, idolaters and wells, seven hundred and forty and three. [§]
B'nei Kiryat Arim kefirah uve'erot sheva meot ve'arba'im u'shlosha.
'B'nei' means 'sons of', 'Kiryat' means 'city of', 'Arim' means 'cities', 'kefirah' means 'idol worship' or 'infidel', 'uve'erot' means 'and wells', 'sheva' means 'seven', 'meot' means 'hundred', 've'arba'im' means 'and forty', 'u'shlosha' means 'and three'.
[EZR.2.26] The sons of Ramah and Gava, six hundred twenty‑one. [§]
Bnei haRamah vaGav shesh meot esrim veechad.
'Bnei' means 'sons of', 'haRamah' is the place name Ramah, 'vaGav' means 'and Gava', 'shesh' means 'six', 'meot' means 'hundred', 'esrim' means 'twenty', 'veechad' means 'and one'. The verse lists a total number.
[EZR.2.27] Men of Mikmas, one hundred twenty-two. [§]
Anshei Mikmas meah esrim ushnaim.
'Anshei' means 'men of', 'Mikmas' is a proper name (likely a place or clan), 'meah' means 'hundred', 'esrim' means 'twenty', and 'ushnaim' means 'and two'. Together they state the number of men from Mikmas, one hundred twenty-two.
[EZR.2.28] Men of the house of God and the ... two hundred twenty-three. [§]
Anshei beit-El veha'ay matayim esrim ushlosha.
'Anshei' means 'men of', 'beit-El' means 'house of God' (El is translated as God), 'veha'ay' is a conjunctive phrase meaning 'and the ...' where the exact noun is uncertain in this fragment, 'matayim' means 'two hundred', 'esrim' means 'twenty', and 'ushlosha' means 'and three'.
[EZR.2.29] the sons of Nevo fifty-two. [§]
B'nei Nevo chamisim u-shnayim s.
'B'nei' means 'the sons (of)', 'Nevo' is a proper name (the name of a person or place), 'chamisim' means 'fifty', 'u-' is the conjunction 'and', 'shnayim' means 'two', and the final letter 's' is a marginal scribal sign often used to mark the verse. When assembled, the phrase reads as a statement of count.
[EZR.2.30] Sons of Magbish one hundred fifty-six. [§]
B'nei Magbish me'ah chamishim veshisha.
'B'nei' means 'sons of', 'Magbish' is a proper name (the name of a person or clan), 'me'ah' means 'hundred', 'chamishim' means 'fifty', and 'veshisha' means 'and six'. The final character 'Samekh' (ס) is a textual marker and does not affect the meaning of the verse.
[EZR.2.31] The children of Eilam, another one thousand two hundred fifty and four. [§]
Bnei Eilam acher elef maatayim chamishim ve'arbaah.
'Bnei' means 'children of', 'Eilam' is a proper name, 'acher' means 'another', 'elef' means 'thousand', 'maatayim' means 'two hundred', 'chamishim' means 'fifty', 've'arbaah' means 'and four'.
[EZR.2.32] The sons of Charam, three hundred and twenty. [§]
Bnei Charam shlosh meot veesrim
'Bnei' means 'sons of' or 'children of', 'Charam' is a proper name, 'shlosh' means 'three', 'meot' means 'hundred', 've' means 'and', 'esrim' means 'twenty'. The final letter 'S' is a masoretic marker indicating a pause and is not part of the meaning.
[EZR.2.33] Sons of Lod, the singular and his strength, seven hundred twenty five. [§]
B'nei Lod chadid ve'ono sheva me'ot esrim v'hamisha.
'B'nei' means 'sons of', 'Lod' is a place name, 'chadid' means 'singular' or 'unique', 've'ono' means 'and his strength', 'sheva' means 'seven', 'me'ot' means 'hundred', 'esrim' means 'twenty', 'v'hamisha' means 'and five'.
[EZR.2.34] Sons of his month, three hundred forty-five. [§]
B'nei Yerecho shlosh meot arba'im v'khamsa.
'B'nei' means 'sons (of)', 'Yerecho' means 'his month', 'shlosh' means 'three', 'meot' means 'hundreds', 'arba'im' means 'forty', 'v'khamsa' means 'and five'.
[EZR.2.35] The children of Sena were three thousand six hundred thirty. [§]
B'nei Sena shloshet alafim ve'shesh meot u'shloshim.
'B'nei' means 'the children of', 'Sena' is a proper name, 'shloshet' means 'three', 'alafim' means 'thousand', 've' means 'and', 'shesh' means 'six', 'meot' means 'hundred', 'u' means 'and', 'shloshim' means 'thirty'.
[EZR.2.36] The priests, sons of Yed'ah of the house of Jesus, nine hundred seventy-three. [§]
Ha kohanim b'nei Yed'ah lebeit Yeshu'a tesh'a me'ot shiv'im u'shlosha.
'Ha' means 'the', 'kohanim' means 'priests', 'b'nei' means 'sons of', 'Yed'ah' is a proper name, 'lebeit' means 'of the house of', 'Yeshu'a' is a proper name (Jesus), 'tesh'a me'ot' means 'nine hundred', 'shiv'im' means 'seventy', 'u'shlosha' means 'and three'.
[EZR.2.37] Children of Imer, a thousand fifty-two. [§]
Bnei Imer eleph chamishim ushnayim.
'Bnei' means 'children of', 'Imer' is a personal name, 'eleph' means 'thousand', 'chamishim' means 'fifty', 'ushnayim' means 'and two'.
[EZR.2.38] The sons of Pashchur, one thousand two hundred forty and seven. [§]
Bnei Pashchur eleph matayim arbaim veshiva.
'Bnei' means 'sons of', 'Pashchur' is a proper name, 'eleph' means 'one thousand', 'matayim' means 'two hundred', 'arbaim' means 'forty', 'veshiva' means 'and seven'. The final 'ס' is a masoretic marker and is not part of the textual meaning.
[EZR.2.39] The sons of Charam, a thousand and seventeen. [§]
Bnei Charam eleph vesheva asar.
'Bnei' means 'sons' or 'children of', 'Charam' is a proper name, 'eleph' means 'thousand', 've' means 'and', 'sheva' means 'seven', 'asar' means 'ten'. The phrase 'sheva asar' together means 'seventeen'.
[EZR.2.40] The Levites, sons of Yeshua and Kadmiel, of the sons of Hodaviyah, seventy and four. [§]
halviyim b'nei Yeshua veKadmiel livnei Hodaviyah shiv'im ve'arba'ah.
'halviyim' means 'the Levites', 'b'nei' means 'sons of', 'Yeshua' is a proper name meaning 'salvation', 'veKadmiel' means 'and Kadmiel' (a personal name), 'livnei' means 'of the sons of', 'Hodaviyah' is a proper name, 'shiv'im' means 'seventy', 've'arba'ah' means 'and four'.
[EZR.2.41] The singers, the sons of Asaph, one hundred twenty‑eight. [§]
ha-meshorerim b'nei Asaf me'ah esrim u'shmona.
'ha-meshorerim' means 'the singers', 'b'nei' means 'the sons of', 'Asaf' is a proper name, 'me'ah' means 'one hundred', 'esrim' means 'twenty', and 'u'shmona' means 'and eight'.
[EZR.2.42] The sons of the gates, the sons of Shalum, the sons of Atar, the sons of Talmom, the sons of Akav, the sons of Chatita, the sons of Shobai—all one hundred thirty nine. [§]
B'nei ha sho'arim B'nei Shalum B'nei Atar B'nei Talmom B'nei Akav B'nei Chatita B'nei Shobai hakol meah shloshim ve tisha.
'B'nei' means 'sons of', 'ha' is the article 'the', 'sho'arim' means 'gates', 'Shalum' is a personal name, 'Atar' is a personal name, 'Talmom' is a personal name, 'Akav' is a personal name, 'Chatita' is a personal name, 'Shobai' is a personal name, 'hakol' means 'all' or 'the whole', 'meah' means 'hundred', 'shloshim' means 'thirty', 've' means 'and', 'tisha' means 'nine'.
[EZR.2.43] The Netinit, sons of Tziha, sons of Hashupha, sons of Tabaot. [§]
hanetiniim b'nei tziha b'nei hashupha b'nei tabaot.
'hanetiniim' means 'the Netinit', a collective name; 'b'nei' means 'sons of' (literally 'the children of'); 'tziha', 'hashupha', and 'tabaot' are proper names of families or clans.
[EZR.2.44] Sons of Keros, sons of Si'aha, sons of Padon. [§]
B'nei Keros B'nei Si'aha B'nei Padon.
'B'nei' means 'sons of' or 'children of'; 'Keros' is a proper name; 'Si'aha' is a proper name; 'Padon' is a proper name.
[EZR.2.45] Sons of Levana, sons of Hagavah, sons of Akkub. [§]
Bnei Levana Bnei Hagavah Bnei Akkub.
'Bnei' means 'sons of' (the plural construct form of 'son'). 'Levana' is a personal name derived from the root meaning 'white' or 'moon'. 'Hagavah' is a name from the root meaning 'gathering' or 'assembly'. 'Akkub' (also rendered 'Akkuv') is a name possibly meaning 'heel' or 'the one who steps', but here it functions simply as a proper name.
[EZR.2.46] Sons of Chagav, sons of Shamlai, sons of Chan. [§]
B'nei-Chagav B'nei-Shamlai B'nei-Chan
'B'nei' means 'sons of', 'Chagav' is a personal name, 'Shamlai' is a personal name, and 'Chan' (from the Hebrew חָנָן) is a personal name meaning 'grace' or 'favor'.
[EZR.2.47] Sons of Gidel, sons of Gachar, sons of Re'iya. [§]
Bnei-Gidel Bnei-Gachar Bnei-Re'iya.
'Bnei' means 'sons of', indicating a genealogical line. 'Gidel', 'Gachar', and 'Re'iya' are proper names of individuals.
[EZR.2.48] Sons of Retsin, sons of Nekodah, sons of Gazam. [§]
Bnei Retsin Bnei Nekodah Bnei Gazam.
'Bnei' means 'sons of', 'Retsin' is a personal name, 'Nekodah' is a personal name, and 'Gazam' is a personal name. The phrase lists three successive generations: the sons of Retsin, the sons of Nekodah, the sons of Gazam.
[EZR.2.49] the sons of Uzzah, the sons of Paseach, the sons of Besei. [§]
B'nei Uzzah B'nei Paseach B'nei Besei.
'B'nei' means 'the sons of', the Hebrew construct state indicating descent. 'Uzzah' is a proper name meaning 'strength' or 'might'. 'Paseach' is a proper name meaning 'to cut' or 'to pass through', often rendered as 'Paseach' in English. 'Besei' is a proper name of uncertain meaning, treated here as a personal name. The verse lists three successive family groups: the sons of Uzzah, the sons of Paseach, and the sons of Besei.
[EZR.2.50] Sons of Asnah, sons of Me'inin, sons of Nefisim. [§]
B'nei Asnah B'nei Me'inin B'nei Nefisim.
'B'nei' means 'sons of' (a plural construct form). 'Asnah' is a proper name, likely a clan or place name. 'Me'inin' is another proper name, also a clan or family designation. 'Nefisim' is a third proper name, again denoting a clan or family. The three phrases are listed in succession, each describing a group of descendants.
[EZR.2.51] Sons of Baqbuk, sons of Chakupha, sons of Charchur. [§]
B'nei-Baqbuk B'nei-Chakupha B'nei-Charchur.
'B'nei' means 'sons of'. 'Baqbuk' is a proper name, transliterated as Baqbuk. 'Chakupha' is a proper name, transliterated as Chakupha. 'Charchur' is a proper name, transliterated as Charchur. The verse lists three groups of sons, each identified by their father's name.
[EZR.2.52] Sons of Batzluth, sons of Mechida, sons of Harsha. [§]
B'nei-batzluth B'nei-mechida B'nei-harsha.
'B'nei' means 'sons of', 'batzluth' is a proper name, 'mechida' is a proper name, and 'harsha' is a proper name. The phrase lists three successive groups: the sons of Batzluth, the sons of Mechida, and the sons of Harsha.
[EZR.2.53] Sons of Barkos, sons of Sisra, sons of Tamach. [§]
Bnei Barkos Bnei Sisra Bnei Tamach.
'Bnei' means 'sons of', 'Barkos' is a proper name, 'Sisra' is a proper name, and 'Tamach' is a proper name. The verse enumerates three genealogical groups, indicating the offspring of each named patriarch.
[EZR.2.54] Sons of Netsi'ach, sons of Chatipa. [§]
B'nei Netsi'ach B'nei Chatipa.
'B'nei' means 'sons of', 'Netsi'ach' is a proper name, 'B'nei' again means 'sons of', and 'Chatipa' is another proper name.
[EZR.2.55] Sons of the servants of Solomon, sons of Soti, sons of the scribe, sons of Peruda. [§]
B'nei avdei Shlomo, b'nei Soti, b'nei ha soferet, b'nei Peruda.
'B'nei' means 'sons of' or 'children of', 'avdei' means 'servants of', 'Shlomo' is the name 'Solomon', 'Soti' is a proper name, 'ha soferet' means 'the scribe' (female form), and 'Peruda' is a proper name.
[EZR.2.56] the sons of Ya'la, the sons of Darkon, the sons of Gidel. [§]
B'nei Ya'la B'nei Darkon B'nei Gidel.
'B'nei' means 'sons of', 'Ya'la' is a proper name, 'Darkon' is a proper name, and 'Gidel' is a proper name.
[EZR.2.57] The sons of Sheftaya, the sons of Chatil, the sons of Pokheret, the hunters, the sons of Ami. [§]
Bnei Sheftaya Bnei Chatil Bnei Pokheret haTzbayim Bnei Ami.
'Bnei' means 'sons of' or 'children of'. 'Sheftaya' is a personal name. 'Chatil' is a personal name. 'Pokheret' is a personal name. 'haTzbayim' combines the article 'ha' (the) with 'Tzbayim' meaning 'hunters'. 'Ami' is a personal name meaning 'my people' but here used as a proper name.
[EZR.2.58] All the officers and the sons of Solomon's servants, three hundred ninety-two. [§]
Kol-hanetiniym u'vnei avdei Shlomo shlosh meot tishim u'shnayim.
'Kol' means 'all', 'hanetiniym' means 'the officers', 'u'vnei' means 'and the sons of', 'avdei' means 'the servants of', 'Shlomo' means 'Solomon', 'shlosh' means 'three', 'meot' means 'hundred', 'tishim' means 'ninety', 'u'shnayim' means 'and two'.
[EZR.2.59] These ascenders from the mound of Salt, the mound of Charsha, like a cherub, Adan said, and they could not tell the house of their fathers and their seed if they were Israel. [§]
ve'eleh ha'olim mi-tel melach tel charsha ke'rub adan imer ve'lo yachlu le'hagid beit-avotam ve'zaraam im Yisrael hem.
've'eleh' means 'these', 'ha'olim' means 'the ones who go up' or 'ascenders', 'mi-tel' means 'from the mound of', 'melach' means 'salt', 'tel' means 'mound', 'charsha' is a proper name, 'ke'rub' means 'like a cherub' (or can be a place name), 'adan' is a proper name, 'imer' means 'said', 've'lo' means 'and not', 'yachlu' means 'they could', 'le'hagid' means 'to tell', 'beit-avotam' means 'the house of their fathers', 've'zaraam' means 'and their seed', 'im' means 'if', 'Yisrael' means 'Israel', and 'hem' means 'they'.
[EZR.2.60] The sons of Deliyah, the sons of Tovia, the sons of Nekodah: six hundred fifty-two. [§]
Bnei-Deliyah Bnei-Tovia Bnei-Nekodah shesh meot chameshim u'shnaim.
'Bnei' means 'sons of', 'Deliyah' is a proper name, 'Tovia' is a proper name, 'Nekodah' is a proper name, 'shesh' means 'six', 'meot' means 'hundreds', 'chameshim' means 'fifty', 'u' means 'and', 'shnaim' means 'two'.
[EZR.2.61] And from the sons of the priests, the sons of Chobayah, the sons of the Qots, the sons of Barzillai, who took a wife from the daughters of Barzillai the Gileadite, and called them after his name. [§]
u-mi-b'nei ha-kohe-nim b'nei Chobayah b'nei ha-Qots b'nei Barzillai asher lakach mi-b'not Barzillai ha-Gil'adi isha vayikare al-shemam.
'u' means 'and', 'mi' means 'from', 'b'nei' means 'the sons', 'ha-kohe-nim' means 'the priests', the first 'b'nei' repeats 'the sons' as a genitive, 'Chobayah' is a personal name (literally 'the one who gives his heart'), the second 'b'nei' again means 'the sons', 'ha-Qots' is a family name (literally 'the end' or a proper name), the third 'b'nei' again means 'the sons', 'Barzillai' is a proper name, 'asher' means 'who', 'lakach' means 'took', 'mi' again means 'from', 'b'not' means 'the daughters', the second 'Barzillai' repeats the name, 'ha-Gil'adi' means 'the Gileadite' (a regional descriptor), 'isha' means 'woman' or 'wife', 'vayikare' means 'and he called', 'al' is a preposition 'after', 'shemam' means 'his name'.
[EZR.2.62] These they sought the hidden writing, but it was not found; and they redeemed from the priesthood. [§]
Eleh bikshu ktavam hamityachasim velo nimtzu vayego'alu min hakhoenah.
'Eleh' means 'these', 'bikshu' means 'they sought', 'ktavam' means 'their writing', 'hamityachasim' means 'the hidden ones' or 'those that are concealed', 'velo' means 'and not', 'nimtzu' means 'were found', 'vayego'alu' means 'and they redeemed', 'min' means 'from', 'hakoenah' means 'the priesthood'.
[EZR.2.63] And the authority said to them that they should not eat of the holy things until the priest stands for the lamps and for the pure offerings. [§]
Vayomer hatirshata lahem asher lo-yo'khelu mikodsh hakodashim ad amod kohen le'urim u-le-tummim.
'Vayomer' means 'and said', 'hatirshata' means 'the authority' or 'the court', 'lahem' means 'to them', 'asher' means 'who' or 'that', 'lo-yo'khelu' means 'they will not eat', 'mikodsh' means 'from the holy', 'hakodashim' means 'the holy things', 'ad' means 'until', 'amod' means 'standing', 'kohen' means 'priest', 'le'urim' means 'for lamps', 'u-le-tummim' means 'and for the pure offerings' (tummim indicating purity).
[EZR.2.64] All the assembly as one, four, twenty, two thousand three hundred sixty. [§]
Kol haqahal ke'echad arba ribo alpayim shlosh-me'ot shishim.
'Kol' means 'all', 'haqahal' means 'the assembly', 'ke'echad' means 'as one', 'arba' means 'four', 'ribo' is a numeric term meaning 'twenty' (a plural form of 'rib' meaning 'double ten'), 'alpayim' means 'two thousand', 'shlosh-me'ot' means 'three hundred', and 'shishim' means 'sixty'. The verse lists a series of numbers describing the size of the whole congregation.
[EZR.2.65] Only their servants and their maidservants, these are seven thousand three hundred thirty seven, and for them there are rulers and ruler's wives two hundred. [§]
Milved avdehem veamahotehem elle shivat alafim shelosh meot shloshim veshiva velahom meshorerim umeshorerot maatayim.
'Milved' means 'only' or 'apart from', 'avdehem' means 'their servants', 'veamahotehem' means 'and their maidservants', 'elle' means 'these', 'shivat' means 'seven', 'alafim' means 'thousand', 'shelosh' means 'three', 'meot' means 'hundred', 'shloshim' means 'thirty', 'veshiva' means 'and seven', 'velahom' means 'and for them', 'meshorerim' means 'rulers', 'umeshorerot' means 'and ruler's wives', 'maatayim' means 'two hundred'.
[EZR.2.66] Their horses, seven hundred thirty-six; their chariots, two hundred forty-five. [§]
Suseihem sheva meot shloshim ve'shisha, pirdheihem meataim arba'im vechamisha.
'Suseihem' means 'their horses', 'sheva' means 'seven', 'meot' means 'hundred', 'shloshim' means 'thirty', 've' means 'and', 'shisha' means 'six'; together they give the number 736. 'Pirdheihem' means 'their chariots', 'meataim' means 'two hundred', 'arba'im' means 'forty', 've' means 'and', 'chamisha' means 'five'; together they give the number 245.
[EZR.2.67] Their camels: four hundred and thirty five, and six thousand seven hundred and twenty. [§]
Gmalleihhem arba meot shloshim vakhamsa chammorim shesh et alafim shiva meot veesrim.
'Gmalleihhem' means 'their camels', 'arba' means 'four', 'meot' means 'hundred', 'shloshim' means 'thirty', 'vakhamsa' means 'and five', 'chammorim' means 'camels', 'shesh' means 'six', 'et' is a numeral marker, 'alafim' means 'thousands', 'shiva' means 'seven', 'meot' means 'hundred', 'veesrim' means 'and twenty'.
[EZR.2.68] And from the heads of the fathers, when they came to the house of Yahveh which is in Jerusalem, they devoted themselves to the house of the Gods to set it upon its stand. [§]
ume-rashei haavot beboam lebeit Yahveh asher birushalim hitnadvu lebeit haelohim lehamido al mechono.
'ume-rashei' means 'and from the heads/chiefs', 'haavot' means 'the fathers', 'beboam' means 'when they came', 'lebeit' means 'to the house of', 'Yahveh' is the literal translation of YHVH as 'Yahveh', 'asher' means 'which/that', 'birushalim' means 'in Jerusalem', 'hitnadvu' means 'they devoted/dedicated themselves', 'haelohim' means 'the Gods' (Elohim translated as 'the Gods'), 'lehamido' means 'to set it', 'al' means 'on/upon', 'mechono' means 'its stand/stand'.
[EZR.2.69] By their strength they gave to the treasury of the work gold, drachmas, six rabdoot and a thousand silver manim, five thousand, and priestly garments, one hundred. [§]
kekocham natenu leotzar hammelacha zahav darkmonim shesh ribboot vaelef sovekesef manim chameshet alafim vekethnot kohanim mea
'kekocham' means 'by their strength', 'natenu' means 'they gave', 'leotzar' means 'to the treasury', 'hammelacha' means 'of the work', 'zahav' means 'gold', 'darkmonim' means a type of precious metal (drachmas), 'shesh ribboot' means 'six rabdoot (a weight unit)', 'vaelef' means 'and a thousand', 'sovekesef' means 'silver', 'manim' means 'a weight of silver (manim)', 'chameshet alafim' means 'five thousand', 'vekethnot' means 'and priestly garments', 'kohanim' means 'priests', 'mea' means 'one hundred'.
[EZR.2.70] And the priests and the Levites and from the people the singers, the gatekeepers, and the doorkeepers dwelt in their cities, and all Israel dwelt in their cities. [§]
Vayeshvu hakohachim vehalviim umin haam vehameshorerim vehashoarim venetinin beareiem vechol Yisrael beareiem.
'Vayeshvu' means 'and they dwelt', 'hakohachim' means 'the priests', 'vehalviim' means 'and the Levites', 'umin' means 'and from', 'haam' means 'the people', 'vehameshorerim' means 'and the singers', 'vehashoarim' means 'and the gatekeepers', 'venetinin' means 'and the doorkeepers', 'beareiem' means 'in their cities', 'vechol' means 'and all', 'Yisrael' means 'Israel', the second 'beareiem' repeats 'in their cities'.
EZR.3
[EZR.3.1] When the seventh month arrived, the children of Israel were in the cities, so the people gathered together as one man to Jerusalem. [§]
Vayigga ha-chodesh ha-shvi'i uve'nei Yisrael be'arim, so ye'assefu ha'am ke'ish echad el Yerushalem.
'Vayigga' means 'and it came', 'ha-chodesh' means 'the month', 'ha-shvi'i' means 'the seventh', 'uve'nei' means 'and the children of', 'Yisrael' means 'Israel', 'be'arim' means 'in the cities', 'so' means 'then', 'ye'assefu' means 'they gathered', 'ha'am' means 'the people', 'ke'ish' means 'as one man', 'echad' means 'one', 'el' means 'to', 'Yerushalem' means 'Jerusalem'.
[EZR.3.2] And Yeshua son of Yotsadak and his brothers the priests and Zerubbabel son of Shealtiel and his brothers built the altar of the Gods of Israel to bring up upon it sacrifices as it is written in the law of Moses, the man of the God. [§]
vayakam Yeshua ben-Yotsadak veechav hakohanim veZerubbabel ben-Shealtiel veechav vayivnu et-Mizbach Elohei Yisrael lehaalot alav olot kakatuv beTorat Moshe Ish-haElohim.
'vayakam' means 'and rose/stood up', 'Yeshua' means 'Joshua', 'ben-Yotsadak' means 'son of Yotsadak', 'veechav' means 'and his brothers', 'hakohanim' means 'the priests', 'veZerubbabel' means 'and Zerubbabel', 'ben-Shealtiel' means 'son of Shealtiel', 'vayivnu' means 'they built', 'et-Mizbach' means 'the altar', 'Elohei' means 'of the Gods' (Elohim is plural, translated as 'the Gods'), 'Yisrael' means 'of Israel', 'lehaalot' means 'to offer/bring up', 'alav' means 'upon it', 'olot' means 'sacrifices', 'kakatuv' means 'as written', 'beTorat' means 'in the law of', 'Moshe' means 'Moses', 'Ish-haElohim' means 'the man of the God' (haElohim = the God, singular in this construct).
[EZR.3.3] They prepared the altar upon its utensils because there was a threat against them from the peoples of the nations, and they lifted up upon it sacrifices to Yahveh, sacrifices in the morning and in the evening. [§]
Vayachinu hamizbeach al-mechonotav ki be'eimah aleihem me'amay ha'aretzot vayya'alu alav olot leYahveh olot laboker ve-la'erev.
'Vayachinu' means 'they prepared', 'hamizbeach' means 'the altar', 'al-mechonotav' means 'upon its utensils', 'ki' means 'because', 'be'eimah' means 'there was a threat', 'aleihem' means 'against them', 'me'amay ha'aretzot' means 'from the peoples of the nations', 'vayya'alu' means 'they lifted up', 'alav' means 'upon it', 'olot leYahveh' means 'sacrifices to Yahveh', 'olot laboker' means 'sacrifices in the morning', 've-la'erev' means 'and in the evening'.
[EZR.3.4] They made the festival of booths as written, and a daily offering in quantity according to the judgment of the day's command in its day. [§]
Vayya'asu et-chag ha-sukkot kakkatuv ve'olat yom beyom be-mispar k'mishpat devar-yom beyomo.
'Vayya'asu' means 'they made', 'et' is the direct object marker, 'chag' means 'festival', 'ha-sukkot' means 'the booths' (referring to the Feast of Booths), 'kakkatuv' means 'as written' or 'as prescribed', 've' means 'and', 'olat' means 'offering', 'yom' means 'day', 'beyom' means 'daily' or 'day by day', 'be-mispar' means 'in number' or 'in quantity', 'k'mishpat' means 'according to judgment', 'devar-yom' means 'the word of the day' i.e., the day's command, and 'beyomo' means 'in its day'.
[EZR.3.5] And after that a continual offering, and for the months, and for all appointed times of Yahveh the Holy, and for all who voluntarily bring a gift to Yahveh. [§]
veachareikhen olat tamid velochadashim ulekholmoadei Yahveh hamekudashim ulekhol mitnadev nedavah layahveh.
'veachareikhen' means 'and after that', 'olat' means 'offering', 'tamid' means 'continual', 'velechadashim' means 'and for the months', 'ulekholmoadei' means 'and for all appointed times', 'Yahveh' is the literal translation of YHVH, 'hamekudashim' means 'the holy', 'ulekhol' means 'and for all', 'mitnadev' means 'who voluntarily offers', 'nedavah' means 'a gift', 'layahveh' means 'to Yahveh'.
[EZR.3.6] From the first day of the seventh month they began to bring offerings to Yahveh, and the temple of Yahveh was not yet founded. [§]
Mi yom echad lachodesh hashvi'i hechalu leha'alot olot laYahveh veheichal Yahveh lo yusad.
"Mi" means "from", "yom" means "day" (together "Mi yom" = "from the day"). "Echad" means "one". "Lachodesh" means "to the month". "Hashvi'i" means "the seventh". "Hechalu" means "they began". "Leha'alot" means "to bring up" or "to offer". "Oloth" means "offerings". "LaYahveh" means "to Yahveh". "Veheichal" means "and the temple". "Yahveh" means "Yahveh". "Lo" means "not". "Yusad" means "was founded" or "was built".
[EZR.3.7] And they gave silver to the stonecutters and to the artisans, and food and drink and oil to the overseers and to the workers, to bring cedar timbers from Lebanon to the sea of Yapho as Cyrus the king of Persia over them. [§]
va-yittenu kesef la-chotzvim ve-le-charashim u-maachal u-mishteh va-shemen la-tsiddonim ve-la-tzorim le-havi etzey arazim min ha-levanon el yam yapho ke-rishyon koresh melekh paras aleihem.
'va-yittenu' means 'and they gave', 'kesef' means 'silver', 'la-chotzvim' means 'to the stonecutters', 've-le-charashim' means 'and to the artisans/carpenters', 'u-maachal' means 'and food', 'u-mishteh' means 'and drink/feast', 'va-shemen' means 'and oil', 'la-tsiddonim' means 'to the overseers', 've-la-tzorim' means 'and to the workers', 'le-havi' means 'to bring', 'etzey' means 'timbers of', 'arazim' means 'cedars', 'min' means 'from', 'ha-levanon' means 'the Lebanon', 'el' means 'to', 'yam' means 'sea', 'yapho' means 'Yapho (a place name, likely a coastal region)', 'ke-rishyon' means 'as Rishyon (a comparative phrase)', 'koresh' means 'Cyrus', 'melek' means 'king', 'paras' means 'of Persia', 'aleihem' means 'upon them'.
[EZR.3.8] In the second year when they came to the house of the Gods in Jerusalem in the second month, Zrubavel son of Shaltiel and Yeshua son of Yotzdaq and Shar their brothers the priests and the Levites and all those who came from the exile to Jerusalem set up the Levites from twenty years old and above to supervise the work of the house of Yahveh. [§]
uvasshana hashsheni levom el-bet haElohim liYerushalem baChodesh hashsheni hechlu Zrubavel ben-Shaltiel veYeshua ben-Yotzdaq veShar achihem haKohanim vehalviyim vechol habaim mehashvi Yerushalem vayamidu et-halveiyim mi-ben esrim shana vamalaa le-natzeach al-melechet beit-YHWH.
'uvasshana' means 'in the year', 'hashsheni' means 'the second', together 'in the second year'. 'levom' means 'when they came'. 'el-bet' means 'to the house of'. 'haElohim' means 'the Gods' (plural form of God). 'liYerushalem' means 'to Jerusalem'. 'baChodesh' means 'in the month'. 'hashsheni' again 'the second'. 'hechlu' means 'began'. 'Zrubavel' is a proper name, son of Shaltiel. 'ben' means 'son of'. 'Shaltiel' is a proper name. 'veYeshua' means 'and Yeshua' (Joshua). 'ben' again 'son of'. 'Yotzdaq' is a proper name. 'veShar' means 'and Shar', another proper name. 'achihem' means 'their brothers'. 'haKohanim' means 'the priests'. 'vehalviyim' means 'and the Levites'. 'vechol' means 'and all'. 'habaim' means 'the comers' or 'those who came'. 'mehashvi' means 'from the exile'. 'Yerushalem' is 'Jerusalem'. 'vayamidu' means 'and they appointed' or 'set up'. 'et-halveiyim' means 'the Levites'. 'mi-ben esrim shana' means 'from twenty years old and above'. 'vamalaa' means 'to supervise' or 'to be in charge of'. 'le-natzeach' means 'to keep watch over'. 'al-melechet' means 'the work of'. 'beit-YHWH' means 'the house of Yahveh'.
[EZR.3.9] And Yeshua stood, his sons and his brothers, Kadmiel and his sons, the sons of Judah as one to lead over the doer of the work in the house of the Gods, Savnei Chenadad, their sons and their brothers, the Levites. [§]
vay'amod Yeshua banav ve'echav Kadmiel uvanav b'nei-yehuda ke'echad lenatze'ach al-oseh ha-melacha bebeit haElohim savnei Chenadad b'neihem va'acheihem halviim.
'vay'amod' means 'and he stood', 'Yeshua' is a proper name, 'banav' means 'his sons', 've'echav' means 'and his brothers', 'Kadmiel' is a proper name, 'uvanav' means 'and his sons', 'b'nei-yehuda' means 'the sons of Judah', 'ke'echad' means 'as one', 'lenatze'ach' means 'to lead', 'al-oseh' means 'over the doer', 'ha-melacha' means 'the work', 'bebeith' means 'in the house', 'haElohim' means 'the Gods' (plural), 'savnei' is a proper name, 'Chenadad' is a proper name, 'b'neihem' means 'their sons', 'va'acheihem' means 'and their brothers', 'halviim' means 'the Levites'.
[EZR.3.10] And the builders shall build the house of Yahveh, and the priests shall stand clothed in tunics, and the Levites, the sons of Asaf, in the cymbals, to praise Yahveh by the hand of David king of Israel. [§]
ve-yisdu ha-bonim et heychal Yahweh va-yaamidu ha-kohanim melubbashim ba-chatzotzrot ve-halviyim bnei-asaf ba-metziltayim lehallel et Yahweh al yedei David melech-yisrael.
've-yisdu' means 'and they will build', 'ha-bonim' means 'the builders', 'et' is the direct‑object marker, 'heychal' means 'the house', 'Yahweh' is the personal name of God, 'va-yaamidu' means 'and they will set up/stand', 'ha-kohanim' means 'the priests', 'melubbashim' means 'clothed' or 'dressed', 'ba-chatzotzrot' means 'in tunics', 've-halviyim' means 'and the Levites', 'bnei-asaf' means 'sons of Asaph', 'ba-metziltayim' means 'in the cymbals', 'lehallel' means 'to praise', another 'et' as object marker, second 'Yahweh' again the name of God, 'al' means 'by' or 'through', 'yedei' means 'the hand of', 'David' is the proper name, 'melech-yisrael' means 'king of Israel'.
[EZR.3.11] They answered with praise and thanksgiving to Yahveh, for He is good, for forever His lovingkindness is for Israel; and all the people shouted a great shout in praise to Yahveh on the foundation of the house of Yahveh. [§]
Vaya'anu behallel uvehodot laYahveh ki tov ki le'olam chasdo al Yisrael vechol ha'am heri'u teruah gedolah behallel laYahveh al husad beit-Yahveh.
'Vaya'anu' means 'they answered', 'behallel' means 'with praise', 'uvehodot' means 'and thanksgiving', 'laYahveh' means 'to Yahveh' (the name YHVH rendered as Yahveh), 'ki' means 'because' or 'for', 'tov' means 'good', 'le'olam' means 'forever', 'chasdo' means 'His lovingkindness', 'al' means 'upon' or 'for', 'Yisrael' means 'Israel', 'vechol' means 'and all', 'ha'am' means 'the people', 'heri'u' means 'shouted' or 'raised a cry', 'teruah' means 'a shout', 'gedolah' means 'great', 'behallel' again means 'in praise', 'al' means 'on' or 'upon', 'husad' means 'foundation', 'beit-Yahveh' means 'the house of Yahveh'.
[EZR.3.12] Many of the priests and Levites and the heads of the fathers, the elders, who saw the first house at its foundation, this house in their sight, wept with a great voice, and many with shouts in joy lifted their voices. [§]
ve-rabim me-ha-kohanim ve-halviim ve-rashei ha-avot ha-zekenim asher rau et-habayit ha-rishon be-yesdo ze ha-bayit be-einehem bokhim be-kol gadol ve-rabim bi-teru'ah be-simcha le-harim kol.
've-rabim' means 'many', 'me-ha-kohanim' means 'of the priests', 've-halviim' means 'and the Levites', 've-rashei ha-avot' means 'and the heads of the fathers', 'ha-zekenim' means 'the elders', 'asher' means 'who', 'rau' means 'saw', 'et-habayit' means 'the house', 'ha-rishon' means 'the first', 'be-yesdo' means 'in its foundation', 'ze' means 'this', 'ha-bayit' means 'the house', 'be-einehem' means 'in their eyes', 'bokhim' means 'weeping', 'be-kol' means 'with a voice', 'gadol' means 'great', 've-rabim' means 'and many', 'bi-teru'ah' means 'with shouting', 'be-simcha' means 'in joy', 'le-harim' means 'to lift', 'kol' means 'voice'.
[EZR.3.13] And there is not any people who recognize the voice of the celebration of joy, to the voice of weeping of the people, because the people shout a great celebration, and the voice is heard to a distant place. [§]
ve'ein ha'am makirim kol teruat ha'simcha lekol bechi ha'am ki ha'am meri'im teruah gedolah vehakol nishma ad lemerachok.
've'ein' means 'and there is not', 'ha'am' means 'the people', 'makirim' means 'recognizing', 'kol' means 'voice' or 'sound', 'teruat' means 'triumph' or 'clamor of', 'ha'simcha' means 'the joy', 'lekol' means 'to the voice', 'bechi' means 'of weeping', 'ki' means 'because', 'meri'im' means 'shout', 'teruah' means 'triumph' or 'clamor', 'gedolah' means 'great', 'vehakol' means 'and the voice', 'nishma' means 'is heard', 'ad' means 'until', 'lemerachok' means 'to a far distance'.
EZR.4
[EZR.4.1] And the enemies of Judah and Benjamin heard that the exiled sons were building a sanctuary for Yahveh the Gods of Israel. [§]
Vayishmeu tzaray Yehudah uBinyamin ki-Bnei haGolah bonim heikhal lYahveh Elohei Yisrael.
'Vayishmeu' means 'and they heard', 'tzaray' means 'the enemies', 'Yehudah' means 'Judah', 'uBinyamin' means 'and Benjamin', 'ki' means 'because', 'Bnei' means 'sons', 'haGolah' means 'the exile', 'bonim' means 'are building', 'heikhal' means 'the sanctuary', 'lYahveh' means 'to Yahveh', 'Elohei' means 'the Gods of', 'Yisrael' means 'Israel'.
[EZR.4.2] They approached Zerubbabel and the heads of the fathers and said to them, We will build with you because of you we will seek your Gods and we do not sacrifice from the days of Esar Chadon king of Assur the one who brings up us here. [§]
Vayigshu el-Zerubbabel ve'el-rashei ha'avot vayomru lahem nivneh imachem ki kachem nidrosh leEloheichem velo anachnu zobchim mimei Esar Chadon melech Assur hamaaleh otanu po.
'Vayigshu' means 'they approached', 'el' means 'to', 'Zerubbabel' is a proper name, 've'el' means 'and to', 'rashei' means 'heads of', 'ha'avot' means 'the fathers', 'vayomru' means 'and they said', 'lahem' means 'to them', 'nivneh' means 'we will build', 'imachem' means 'with you', 'ki' means 'because', 'kachem' means 'as you', 'nidrosh' means 'we will seek', 'leEloheichem' means 'to your Gods' (Elohim translated as 'the Gods'), 'velo' means 'and not', 'anachnu' means 'we', 'zobchim' means 'sacrificing', 'mimei' means 'from the days of', 'Esar' is a proper name, 'Chadon' is a proper name, 'melech' means 'king', 'Assur' is a proper name, 'hamaaleh' means 'the one who brings up', 'otanu' means 'us', 'po' means 'here'. The divine name 'Elohim' is rendered as 'the Gods' according to the given rule, so 'leEloheichem' is translated as 'to your Gods'.
[EZR.4.3] And he said to them, Zerubbabel and Yeshua and the rest of the heads of the fathers of Israel, not for you or us to build a house for our God, because we together will build for Yahveh, the God of Israel, as the king Cyrus, king of Persia commanded us. [§]
Vayomer lahem Zerubbabel veYeshua uShe'ar rashai ha'avot leYisrael lo-lakhem va-lanu livnot bayit leEloheinu ki anachnu yachad nivneh l'Yahveh Elohei Yisrael ka'asher tzivanu haMelech Koresh Melech Paras.
'Vayomer' means 'and he said', 'lahem' means 'to them', 'Zerubbabel' and 'Yeshua' are personal names, 'uShe'ar' means 'and the rest', 'rashai' means 'heads', 'ha'avot' means 'of the fathers', 'leYisrael' means 'of Israel', 'lo-lakhem' means 'not for you', 'va-lanu' means 'and for us', 'livnot' means 'to build', 'bayit' means 'a house', 'leEloheinu' means 'for our God' (El = God, -ei = of, -inu = our), 'ki' means 'because', 'anachnu' means 'we', 'yachad' means 'together', 'nivneh' means 'will build', 'l'Yahveh' means 'for Yahveh' (YHVH rendered as Yahveh), 'Elohei Yisrael' means 'God of Israel', 'ka'asher' means 'as', 'tzivanu' means 'commanded us', 'haMelech' means 'the king', 'Koresh' means 'Cyrus', 'Melech Paras' means 'king of Persia'.
[EZR.4.4] And it was that the people of the land were healing the hands of the people of Judah, and they were destroying them to build. [§]
vayehi am haaretz merapim yedei am yehudah umevalhim otam livnot.
'vayehi' means 'and it was', 'am haaretz' means 'the people of the land', 'merapim' means 'healing' or 'restoring', 'yedei' means 'the hands of', 'am yehudah' means 'the people of Judah', 'umevalhim' means 'and they were destroying' (from the root balah, to ruin or waste), 'otam' means 'them', 'livnot' means 'to build'.
[EZR.4.5] And they conspired against them, counselors to overthrow their counsel, all the days of Cyrus king of Persia, and up to the reign of Darius king of Persia. [§]
ve sokhrim alayhem yoatzim le-haper atzam kol-yemei Koresh melech Paras ve ad-malkhut Daryeush melech Paras.
've' means 'and'; 'sokhrim' means 'they conspire' or 'they plot'; 'alayhem' means 'against them'; 'yoatzim' means 'counselors' or 'advisers'; 'le-haper' means 'to break' or 'to overturn'; 'atzam' means 'their counsel' or 'their advice'; 'kol-yemei' means 'all the days of'; 'Koresh' is a transliteration of the Persian king Cyrus; 'melech' means 'king'; 'Paras' means 'Persia'; 've' again means 'and'; 'ad' means 'until' or 'up to'; 'malkhut' means 'the reign' or 'kingdom'; 'Daryeush' is a transliteration of the Persian king Darius; the second 'melech Paras' repeats 'king of Persia'.
[EZR.4.6] And in the kingdom of Ahasuerus at the beginning of his reign they wrote contempt against the dwellers of Judah and Jerusalem. [§]
Uve-malkhut Achashverosh bi-tekhilat malkhuto katvu sitna al-yoshvei Yehuda viYerushalayim.
'Uve' means 'and in', 'malkhut' means 'the kingdom', 'Achashverosh' is the name Ahasuerus, 'bi' means 'in', 'tekhilat' means 'the beginning of', 'malkhuto' means 'his reign', 'katvu' means 'they wrote', 'sitna' means 'contempt' or 'scorn', 'al' means 'against', 'yoshvei' means 'the dwellers of' or 'inhabitants of', 'Yehuda' means 'Judah', 'vi' means 'and', 'Yerushalayim' means 'Jerusalem'.
[EZR.4.7] In the days of Artachashsta a record was written in complete peace about Tavel and the remainder of his holdings on Artachashsta, King Paras; and the inscription, the nishtavan, was written in Aramaic and also translated into Aramaic. [§]
Uviymei Artachashsta katav bishlam mitradat Tavel ush'ar knovato al Artachashsta melekh Paras uktav hanishtavan katuv aramit umeturgam aramit.
'Uviymei' means 'in the days of'; 'Artachashsta' is a proper name, likely a place or ruler; 'katav' means 'wrote' or 'recorded'; 'bishlam' means 'in peace' or 'completely'; 'mitradat' is uncertain but appears to be a noun possibly meaning 'record' or 'report'; 'Tavel' is a personal name; 'ush'ar' means 'and the remainder' or 'and the rest'; 'knovato' is a difficult form, perhaps meaning 'his offspring' or 'his possessions'; 'al' means 'on' or 'concerning'; the second 'Artachashsta' repeats the name; 'melekh Paras' means 'King Paras'; 'uktav' means 'and the writing' or 'and the inscription'; 'hanishtavan' is a rare term, possibly meaning 'the nishtavan' (a kind of record); 'katuv' means 'written'; 'aramit' means 'in Aramaic'; 'umeturgam' means 'and translated'; the final 'aramit' again means 'into Aramaic'.
[EZR.4.8] Merciful in God of taste and my sun the book they wrote a single scroll upon Jerusalem to Leartachshasete king like a camel. [§]
rechum beel-teem veshimshai safra ketavu igra chada al-yerushalem leartachshasete malka kenema.
'rechum' means 'merciful' (adjective). 'beel-teem' is composed of the preposition 'be' meaning 'in' and 'El' meaning 'God' (according to the provided rule) plus 'teem' meaning 'taste', so the phrase means 'in God of taste'. 'veshimshai' means 'and my sun' (shamash = sun, '-ai' = first‑person possessive). 'safra' means 'book' or 'scribe'. 'ketavu' means 'they wrote'. 'igra' means 'scroll'. 'chada' means 'one' or 'single'. 'al-yerushalem' means 'upon Jerusalem' (al = on, Yerushalem = Jerusalem). 'leartachshasete' appears to be a proper name or place; it is transliterated as is. 'malka' means 'king' (malka = king). 'kenema' means 'like a camel' (kenem = camel, with the suffix -a).
[EZR.4.9] Now compassionate in God of taste and my sun is a book and the remaining of their humility my judgment and I will spread the third abyss the arch in Babylon of Shushan to be the world. [§]
Edayin rachum beel-teem veshimshai safra ushar knavathon dinaya vafarstatkaiye tarpleya afar'saya arkvaya bablaya shushan'kya dehavae elmaya.
'Edayin' means 'now' or 'at this time', 'rachum' means 'compassionate', 'beel' means 'in God' (the name El translated as God), 'teem' means 'taste' or 'flavor', 'veshimshai' means 'and my sun', 'safra' means 'book' or 'scroll', 'ushar' means 'and the remaining', 'knavathon' means 'their humility', 'dinaya' means 'my judgment', 'vafarstatkaiye' means 'and I will spread', 'tarpleya' means 'the third', 'afar'saya' means 'the abyss', 'arkvaya' means 'the arch', 'bablaya' means 'in Babylon', 'shushan'kya' means 'of Shushan', 'dehavae' means 'to be', 'elmaya' means 'the world'.
[EZR.4.10] And the remaining utterance that the exile will be gathered, great and precious, and will write him in the city of the keepers, and again across the river like a veil. [§]
Ushar ummaya di hagli asnappar raba veyakira vehoteb himmo beqirya di shamrayan ush ar avar-nahara ukhe'net.
'Ushar' means 'and remaining', 'ummaya' means 'utterance' or 'speech', 'di' means 'that', 'hagli' means 'the exile', 'asnappar' means 'will be gathered', 'raba' means 'great', 'veyakira' means 'and precious', 'vehoteb' means 'and will write', 'himmo' means 'him', 'beqirya' means 'in the city', 'shamrayan' means 'the keepers' or 'watchers', 'av ar-nahara' means 'across the river', 'ukhe'net' means 'like a veil'.
[EZR.4.11] Now parshegen igarta that they sent upon him upon artahshasta, king, your servant, a man crossing the river and like a ... [§]
d'na parshegen igarta di shlachu alohi al-artahshasta malka avdayich enash avar-nahara ukhe'net
'd'na' means 'now' (Aramaic particle of immediacy). 'parshegen' is a rare or possibly corrupted term; it is rendered here as a transliteration because its exact meaning is unclear, perhaps a name or a verb meaning 'to spread' or 'to open'. 'igarta' comes from the root *g-r-r* meaning 'to make' or 'to do', here taken as 'you have made' or 'you did'. 'di' is the Aramaic relative pronoun meaning 'that' or 'who'. 'shlachu' is the verb 'they sent'. 'alohi' means 'upon him' (literally 'upon him'). 'al-artahshasta' appears to be a compound phrase; 'al' is the preposition 'upon' and the following word is a likely place‑name or descriptive term whose meaning is uncertain, so it is left transliterated. 'malka' is 'king'. 'avdayich' is 'your servant' (singular, though the suffix can be plural in some dialects). 'enash' means 'man' or 'person'. 'avar-nahara' is a construct phrase 'across the river' (avar = 'to cross', nahara = 'river'). 'ukhe'net' is the conjunction 'and' plus 'khe'net', a term that could mean 'like a donkey' or another animal; its exact sense is unclear, so it is rendered as 'and like a ...'. The final isolated letter 'פ' is a manuscript marker and is omitted from translation.
[EZR.4.12] He knows to him the king who the Jew who fled from your presence upon us until to Jerusalem the city is burned and with a woman building and the rest they will eat and they will be destroyed they will be scattered. [§]
yedi'a leheve lemalka di yehudi'a di seliku min-levatakh alena ato li-ru-shalem qiryata maradta uvi'ishtah banayin veshuraya ashakhlilu v'ushayya yachitu.
'yedi'a' means 'knows', 'leheve' means 'to him', 'lemalka' means 'to the king', 'di' means 'who/that', 'yehudi'a' means 'of Judah/the Jew', 'seliku' means 'have fled', 'min-levatakh' means 'from your presence', 'alena' means 'upon us', 'ato' means 'until', 'li-ru-shalem' means 'to Jerusalem', 'qiryata' means 'the city', 'maradta' means 'is burned', 'uvi'ishtah' means 'and with a woman', 'banayin' means 'building', 'veshuraya' means 'and the rest', 'ashakhlilu' means 'they will eat', 'v'ushayya' means 'and they will be destroyed', 'yachitu' means 'they will be scattered'.
[EZR.4.13] As he knows that the king, behold, your city will be built and the officials will be included, from the offering, and go not give, and seal the kings they will be scattered. [§]
kean yedia leheve lemlaka di hen qiryta dakh titbena veshurayah yishtaklilon mindahblo vahalak la yintenun vaptom melkim tehanzek.
'kean' means 'as if', 'yedia' means 'he knows', 'leheve' means 'to know', 'lemlaka' means 'to the king', 'di' means 'that', 'hen' means 'behold', 'qiryta' means 'city', 'dakh' means 'your', 'titbena' means 'will be built', 'veshurayah' means 'and the officials', 'yishtaklilon' means 'they will be included', 'mindahblo' means 'from the offering', 'vahalak' means 'and go', 'la' means 'not', 'yintenun' means 'they will give', 'vaptom' means 'and seal them', 'melkim' means 'kings', 'tehanzek' means 'they will be scattered'.
[EZR.4.14] Thus, all who receive the work of the palace, our work, and the disgrace of the king, I will not prolong for us to see; upon this we have sent and have informed the king. [§]
ke'an kol-qavel di melach heikla melachna ve'arvat malka la arikh lana lemehzey al-dena shelachna ve'hodana lemalka.
'ke'an' means 'as' or 'thus', 'kol-qavel' means 'all who receive', 'di' is the relative pronoun 'who/that', 'melach' means 'work' or 'task', 'heikla' is a form of 'the work' referring to a place or palace, 'melachna' means 'our work', 've'arvat' means 'and the disgrace/humiliation', 'malka' means 'king', 'la' means 'not', 'arikh' means 'I will prolong' or 'extend', 'lana' means 'for us', 'lemehzey' means 'to look at' or 'to see', 'al-dena' means 'upon us' or 'against us', 'shelachna' means 'we sent', 've'hodana' means 'and we informed', 'lemalka' means 'to the king'.
[EZR.4.15] That he will inquire about the count of your remembrance, which is your father, and you will forget the count of remembrance; and you will be known that your city, your city of Marada, and the assembly of kings and judges and the servants in the valley, from the day of the world upon this, your city's sword. [§]
di yevakkar bispar-dakhtranya di avahatakh u-tehashkah bispar dakhtranya ve-tindaa di qiryata dakh qiryah marada u-mehanzeqat malkin u-medinan ve-eshtaddur avdin ba-gavah min-yomath alma al-dna qiryata dakh haharbat.
'di' means 'that' or 'which'; 'yevakkar' means 'he will inquire' or 'seek'; 'bispar-dakhtranya' means 'in the count of your remembrance'; 'avahatakh' means 'your father' (literally 'your father'); 'u-tehashkah' means 'and you will forget'; 'bispar dakhtranya' repeats 'in the count of remembrance'; 've-tindaa' means 'and you will be known'; 'qiryata' means 'your city'; 'dakh' means 'your'; 'qiryah' means 'city'; 'marada' is a proper name likely 'Marada'; 'u-mehanzeqat' means 'and the assembly of'; 'malkin' means 'kings'; 'u-medinan' means 'and judges'; 've-eshtaddur' means 'and the workers' or 'those who serve'; 'avdin' means 'servants' or 'workers'; 'ba-gavah' means 'in the valley'; 'min-yomath' means 'from the day'; 'alma' means 'world'; 'al-dna' means 'upon this'; 'haharbat' means 'the sword'.
[EZR.4.16] We, knowing, to the king, indeed the city of yours will be built and the Shuraya will be included, to receive this portion across the river; there is no share for you. [§]
Mehodein anahna le malka di hen qiryta dakh titbne ve shurayya yishtaklelun laqvel dena halak baavar nahara la itai lakh.
'Mehodein' means 'those who are known' or 'we know', 'anahna' means 'we', 'le malka' means 'to the king', 'di' is a relative particle meaning 'who' or 'that', 'hen' means 'indeed' or 'behold', 'qiryta' means 'the city', 'dakh' means 'your', 'titbne' means 'will be built', 've shurayya' means 'and the Shuraya' (a group or people), 'yishtaklelun' means 'will be included', 'laqvel' means 'to receive', 'dena' means 'this', 'halak' means 'portion' or 'share', 'baavar' means 'by crossing', 'nahara' means 'river', 'la' means 'not', 'itai' means 'I have' or 'there is', and 'lakh' means 'for you'.
[EZR.4.17] Fringe sends the king upon the broad in the god of taste and my sun, a book and the remainder like their humility which understand in the guardians and a remainder across the river, peace and as a time. [§]
Pitgama shlach malka al-rekhum be'el-te'em ve-shimshai safra u-she'ar k'navatheon di yatbin be-shamrayin u-shar abar-nahara shelam u-ke'at.
'Pitgama' means 'fringe' or 'ornament', 'shlach' means 'send', 'malka' means 'king', 'al' means 'upon', 'rekhum' means 'broad' or 'wide', 'be'el-te'em' means 'in the god of taste' (literal components: 'be' = 'in', 'el' = 'god', 'te'em' = 'taste'), 've' means 'and', 'shimshai' means 'my sun' (from 'shamash' = sun, with first person suffix), 'safra' means 'book' (the plural form can mean 'books' but here singular), 'u-she'ar' means 'and the remainder', 'k'navatheon' means 'like their humility' (k' = like, navat = humility, heon = their), 'di' means 'that' or 'which', 'yatbin' means 'understand', 'be-shamrayin' means 'in the guardians', 'u-shar' means 'and a remainder', 'abar-nahara' means 'across the river', 'shelm' means 'peace' or 'complete', 'u-ke'at' means 'and as a time' (ke = like/as, at = time).
[EZR.4.18] We have become because they sent upon us a spreader, my Lord before me. [§]
Nisht'vanaa di shelactun aleina mefarash kiri kadamai.
'Nisht'vanaa' means 'we have become' or 'we are', indicating a state of the speaker. 'di' is a conjunction meaning 'that' or 'because'. 'shelactun' is the verb 'they sent' in a plural form. 'aleina' means 'upon us' or 'against us'. 'mefarash' is a participle meaning 'spreader' or 'one who spreads'. 'kiri' is understood as a proper name meaning 'my Lord' (literally 'my master'), following the pattern of divine titles. 'kadamai' means 'before me' or 'in front of me', indicating position or precedence.
[EZR.4.19] And from you set taste, and they called and forgot that your city from the day of eternity upon the king from being despised, and rebel and they will turn away from servitude there. [§]
u minni siim te'em u baqqaru vehashkachu di qiryata dakh min-yomath alma al-malkin mitnas'a u merad ve'eshtaddu mit'aved bah
'u' means 'and', 'minni' means 'from you', 'siim' means 'set' or 'place', 'te'em' means 'taste', 'baqqaru' means 'they called', 'vehashkachu' means 'and they forgot', 'di' means 'that', 'qiryata' means 'city', 'dakh' means 'your', 'min-yomath' means 'from the day', 'alma' means 'eternity', 'al-malkin' means 'upon the king', 'mitnas'a' means 'from being despised', 'u' again means 'and', 'merad' means 'rebel', 've'eshtaddu' means 'and they will turn away', 'mit' means 'from', 'aved' means 'servitude', 'bah' means 'there'.
[EZR.4.20] And the kings will stand firm over Jerusalem and they will rule over everything beyond the river, and they will measure without, and went rushing toward them. [§]
u-malkin takkifin havo al-yerushalem ve-shallitin bechol avar naharah u-middah belo va-halakh mityehev lehon.
'u-malkin' means 'and kings', 'takkifin' means 'will stand firm', 'havo' (with vowel pointing) likely means 'he is' or a copula, 'al-yerushalem' means 'over Jerusalem', 've-shallitin' means 'and they will rule', 'bechol' means 'in all', 'avar' means 'beyond' or 'across', 'naharah' means 'the river', 'u-middah' means 'and measure', 'belo' means 'without (him/it)', 'va-halakh' means 'and went', 'mityehev' is a verbal form meaning 'rushing' or 'hurrying', and 'lehon' means 'to them' or 'for them'.
[EZR.4.21] Now put taste in vain, the mighty to you, and the city your not be built until my taste is placed. [§]
ke'an simu te'em levatala gubraya ilekh veqirita dakh la titbena admini ta'ama yitsam.
'ke'an' means 'now', 'simu' means 'put' (imperative), 'te'em' means 'taste' (verb), 'levatala' means 'in vain' or 'to nothing', 'gubraya' means 'the mighty' (plural form of strong one), 'ilekh' means 'to you', 'veqirita' means 'and the city', 'dakh' means 'your', 'la' means 'not', 'titbena' means 'will be built', 'admini' means 'until my', 'ta'ama' means 'taste', 'yitsam' means 'it will be placed' or 'set'.
[EZR.4.22] And the cautious ones, they have been at work against that; why would they become proud like a rope to harm the king. [§]
u-zehirin hevo shalu lemeavad al-dna lema yisgea chavala lenazkat malchin.
'u' means 'and', 'zehirin' means 'cautious ones', 'hevo' means 'they are', 'shalu' means 'have been', 'lemeavad' means 'to work', 'al-dna' means 'against (the) thing/that', 'lema' means 'why', 'yisgea' means 'becomes proud', 'chavala' means 'a rope', 'lenazkat' means 'to harm', 'malchin' means 'the king'.
[EZR.4.23] Now from the place of Parshagen the oppressed ones, that the trembling king was called before mercy, and the sun, the book and their jealousy went in confusion to Jerusalem upon Judah, and they turned him in the field with strength. [§]
Edayin min-di parshegen nishtavana di artahshashti malka qeri qodam-rehum ve-shimshi safra u-kenavathon azlu bi-bhilul li-Yerushalem al-Yehudaya u-battilu himmo be-edra ve-hayil.
'Edayin' means 'now', 'min-di' means 'from the', 'parshegen' is a proper name or place (possibly 'parshagen'), 'nishtavana' means 'they were oppressed', 'di' means 'that', 'artahshashti' means 'the trembling', 'malka' means 'king', 'qeri' means 'called', 'qodam-rehum' means 'before mercy', 've-shimshi' means 'and the sun', 'safra' means 'book', 'u-kenavathon' means 'and their jealousy', 'azlu' means 'they went', 'bi-bhilul' means 'in confusion', 'li-Yerushalem' means 'to Jerusalem', 'al-Yehudaya' means 'upon Judah', 'u-battilu' means 'and they turned', 'himmo' means 'him', 'be-edra' means 'in the field', 've-hayil' means 'and strength'.
[EZR.4.24] In the year of the destruction of the house of God that was in Jerusalem, and it was desolate until the thirtieth year of the reign of Darius king of Persia. [§]
be'adyan b'telat avidad beit-elahah di birushlem va'havat batla ad shnat tartein l'malkuth Daryavesh melekh-faras.
'be'adyan' means 'in the year'; 'b'telat' means 'of the destruction'; 'avidad' means 'work' or 'construction'; 'beit-elahah' means 'house of God' (Elah = God); 'di' is an Aramaic relative pronoun meaning 'that' or 'which'; 'birushlem' means 'in Jerusalem'; 'va'havat' means 'and it became' or 'and it was'; 'batla' means 'desolate' or 'empty'; 'ad' means 'until'; 'shnat' means 'year'; 'tartein' means 'thirty'; 'l''malkuth' means 'to the reign' or 'for the kingdom'; 'Daryavesh' is the name Darius; 'melech-faras' means 'king of Persia' (melech = king, faras = Persia).
EZR.5
[EZR.5.1] And I prophesied Haggai the prophet and Zechariah son of Idou the prophet concerning the Jews who are in Judea and in Jerusalem in the name of God Israel over them. [§]
ve-hitenabi Chaggi neviya u-zekaryah bar-ido nevi'aya al-yehudaya di bihud uvirushalem be-shum elah Yisrael aleihon.
've-hitenabi' means 'and I prophesied', 'Chaggi' is the name Haggai, 'neviya' means 'the prophet', 'u-zekaryah' means 'and Zechariah', 'bar-ido' means 'son of Idou', 'nevi'aya' means 'the prophet', 'al-yehudaya' means 'concerning the Jews', 'di' means 'who are', 'bihud' means 'in Judea', 'uvirushalem' means 'and in Jerusalem', 'be-shum' means 'in the name of', 'elah' means 'God', 'Yisrael' means 'Israel', 'aleihon' means 'over them'.
[EZR.5.2] In Edyan rose Zerubabel son of Shalti'el and Yeshua son of Yotzodak and his companions to build the house of God that in Jerusalem and with them the prophets of God supported them. [§]
Beedayin kamu Zerubavel Bar-Shalti'el Veyeshua Bar-Yotzodak Vesharyav Lemivne beit Alaha di Biyrushelem Ve'emhon Nebiyaia di-Alaha Mesadin Lehon.
'Beedayin' means 'in Edyan' (a location). 'kamu' means 'they rose' or 'they stood up'. 'Zerubavel' is a proper name, the leader Zerubabel. 'Bar-Shalti'el' means 'son of Shalti'el', another proper name. 'Veyeshua' means 'and Yeshua' (Jesus or Joshua). 'Bar-Yotzodak' means 'son of Yotzodak', a proper name meaning 'righteous'. 'Vesharyav' means 'and his companions' or 'and his associates'. 'Lemivne' means 'to build' (infinitive construct). 'beit' means 'house'. 'Alaha' is the Aramaic word for God, translated here as 'God'. 'di' is a particle meaning 'of' or 'that'. 'Biyrushelem' means 'in Jerusalem'. 'Ve'emhon' means 'and with them'. 'Nebiyaia' means 'the prophets'. 'di-Alaha' again means 'of God'. 'Mesadin' means 'they support' or 'they aid'. 'Lehon' means 'to them' or 'for them'.
[EZR.5.3] In that time I came upon them and gave them a piece across the river and covered my ears and their shame, and thus they said to them, 'Who has placed for you taste in this house to build and may this be blessed for the whole.' [§]
Beh zimna ata alehon tattnay pachat avar nahara ushtar boznei uknavatheon vechen amrin lehom man-sam lekhom taem bayta d'na livnei usharnah d'na leshakhla.
'Beh' means 'in', 'zimna' means 'time' or 'season', 'ata' means 'I', 'alehon' means 'upon them', 'tattnay' means 'I gave' (imperative first person), 'pachat' means 'a piece' or 'portion', 'avar' means 'across' or 'beyond', 'nahara' means 'river', 'ushtar' means 'and I covered', 'boznei' means 'my ears', 'uknavatheon' means 'their disgrace' (literally 'their shame'), 'vechen' means 'and thus', 'amrin' means 'they say', 'lehom' means 'to them', 'man-sam' means 'who placed', 'lekhom' means 'for you', 'taem' means 'taste' or 'flavor', 'bayta' means 'house', 'd'na' means 'this', 'livnei' means 'to build', 'usharnah' means 'may it be blessed', 'd'na' again 'this', 'leshakhla' means 'for all' or 'for the whole'.
[EZR.5.4] Now, as we say to them, who are they? Their name is the mighty ones who are builders of the building. [§]
edayin kenema amarna lehom man-inun shmehat gubbriya di-dna binyana banayin.
'edayin' means 'now', 'kenema' means 'as' or 'like', 'amarna' means 'we say' or 'we shall say', 'lehom' means 'to them', 'man-inun' means 'who are they', 'shmehat' means 'their name', 'gubbriya' means 'the mighty ones' or 'the men', 'di-dna' means 'who', 'binyana' means 'building' or 'construction', 'banayin' means 'builders' (plural).
[EZR.5.5] And the eye of God was upon the Judahite, and they will not turn away until they taste the judgment of Daryesh, and they will be given a drink upon it. [§]
ve'eyyn Elohahom havath al-shavei Yehudaye ve'la-battilu himmo ad-ta'ama le-daryesh yehek veedain yetivun nishtavana al-dena.
've'eyyn' means 'and eye', 'Elohahom' is a form of the divine name and is translated as 'God', 'havath' means 'was', 'al-shavei' means 'upon the', 'Yehudaye' means 'Judahite', 've'la-battilu' means 'and they will not turn', 'himm o' means 'away', 'ad-ta'ama' means 'until taste', 'le-daryesh' means 'to Daryesh', 'yehek' means 'your', 'veedain' means 'and also', 'yetivun' means 'they will be given', 'nishtavana' means 'a drink', 'al-dena' means 'upon it'. The divine name 'Elohahom' is rendered as 'God' according to the given rule.
[EZR.5.6] The one who spreads your binding, which he sent, Tattenai the donkey across the river, and he placed my ear and the hidden thing that is in the river crossing over the river on the king's path. [§]
parshegen igarta di-shelach tattenai pachat avar-naharah ushtar boznai uknavteh aparskaya di baavar naharah al-daryavesh malka.
'parshegen' means 'the one who spreads' (from the root P-R-S-H). 'igarta' means 'your binding' (from the root G-R-T). 'di-shelach' means 'that he sent' (di = that, shelach = he sent). 'tattenai' is a proper name of a Persian official. 'pachat' means 'the donkey'. 'avar-naharah' means 'across the river' (avar = across, naharah = river). 'ushtar' means 'and he placed' (u- = and, shatar = to place). 'boznai' means 'my ear' (boz = ear, -nai = my). 'uknavteh' means 'and the hidden (thing)' (u- = and, knav = hidden, -teh = it). 'aparskaya' means 'that which is in the river crossing' (aparsk = crossing, -aya = that which). 'di' is a relative particle meaning 'that'. 'baavar' means 'in the crossing' (ba- = in, avar = crossing). 'naharah' means 'river'. 'al-daryavesh' means 'over the river' (al = over, daryavesh = river). 'malka' means 'the king' (title of authority).
[EZR.5.7] A sign, send it to him, and as it is written in the valley to Daryavesh, the king, peace to all. [§]
pitgama shelachu alohi vechidna ketiv begaveh le-daryavesh malka shalma kola.
'pitgama' means 'a sign' or 'miracle'; 'shelachu' means 'send' (imperative plural); 'alohi' means 'to him' or 'upon him'; 'vechidna' means 'and as it is' or 'likewise'; 'ketiv' means 'as it is written'; 'begaveh' means 'in the valley'; 'le-daryavesh' means 'to Daryavesh', a name for Darius; 'malka' means 'king'; 'shalma' means 'peace' or 'peaceful'; 'kola' means 'all' or 'everything'.
[EZR.5.8] He knows to become to the king who brings [it] to Judah, the kingdom, to the great house of God, and he builds a round stone and also sets it in the wall; and our work, your [efforts], we will record from the labor, and it succeeds in their hand. [§]
Yedia leheve lemalka di-azlna leYehud medinta lebeit elaha rabbah vehu mitbena even gelal ve'a mitsham bektunaya vaavidta dakh asparnah mitavada umatzlach beyedhom.
'Yedia' is from the root yada meaning 'to know', rendered here as 'He knows' or 'He will know'. 'Leheve' (literally 'to become') functions as a verbal complement meaning 'to be'. 'Lemalka' means 'to the king'. 'Di-azlna' is an Aramaic relative clause; 'azl' can mean 'to bring' or 'to give', so the phrase is rendered 'who brings' or 'who has brought'. 'LeYehud' = 'to Judah'. 'Medinta' = 'the kingdom' (from Aramaic medinta). 'Lebeit elaha rabbah' = 'to the great house of God' (elaha = God, rabbah = great). 'Vehu' = 'and he'. 'Mitbena' = 'is building' (from the verb *bana* 'to build'). 'Even' = 'stone'. 'Gelal' = 'round' or 'circular'. 'Ve'a' = 'and also'. 'Mitsham' = 'will set' (from *sham* 'to place'). 'Bektunaya' is a locative term likely meaning 'in the wall' or 'in the stonework'. 'Vaavidta' = 'and our work' (from *avad* 'to work'). 'Dakh' = 'your' (second‑person singular). 'Asparnah' = 'we will count' or 'we will record'. 'Mitavada' (from *avad* 'to labor') = 'from the labor' or 'of the workers'. 'Umatzlach' = 'and it succeeds' (from *tzalach* 'to succeed, prosper'). 'Beyedhom' = 'in their hand'. The names of God are rendered literally: 'elaha' is translated as 'God' following the instruction to translate divine names plainly.
[EZR.5.9] Now let us ask the Sabbath, to you as if we will say to them, who placed for us a taste in the house here for building and we will be blessed here for all. [§]
Edayin sheelna leSabaya ilekh kenema amarna lehom man-sham lekhom taem bayta dna lembanya vusharna dna leshakhla.
'Edayin' means 'now', 'sheelna' means 'let us ask', 'leSabaya' means 'to the Sabbath', 'ilekh' means 'to you', 'kenema' means 'as if', 'amarna' means 'we will say', 'lehom' means 'to them', 'man-sham' means 'who placed', 'lekhom' means 'for us', 'taem' means 'taste', 'bayta' means 'house', 'dna' means 'here', 'lembanya' means 'for building', 'vusharna' means 'and we will be blessed', 'leshakhla' means 'for all'.
[EZR.5.10] And also we shall ask them for your knowledge, that it is written concerning the mighty men who are at their heads. [§]
veaf shemahtehem sheelnah lehom lehodutakh di nikhtuv shumgubraya di berashehem
'veaf' means 'and also' or 'even'; 'shematehem' means 'their name' or 'the name of them'; 'sheelnah' means 'we ask' or 'let us ask'; 'lehom' means 'to them'; 'lehodutakh' means 'for your knowledge' (addressed to the listener); 'di' means 'that' or 'which'; 'nikhtuv' means 'it is written'; 'shumgubraya' means 'the mighty men' or 'the warriors'; 'di' again means 'who' or 'that'; 'berashehem' means 'at their heads' or 'in the leaders among them'.
[EZR.5.11] And like a trap they set for us, we are his servant of God, the God of heaven and earth, and the builders of a house that was from the beginning, two sins, and the king of Israel, many of my sons, and foolishness. [§]
u khenema pitgama hativuna lememar anachna himmo avdohih di Elah shmaya ve ar'a u vanayin bayta di hava bnei mikadma dna shnin sagian u melekh leYisrael rav benahi ve shakhlleh.
'u' means 'and'; 'khenema' means 'like' or 'as'; 'pitgama' means 'a trap' or 'snare'; 'hativuna' means 'they have set' or 'they placed'; 'lememar' means 'to speak' or 'to say'; 'anachna' means 'we'; 'himmo' means 'him' or 'his'; 'avdohih' means 'my servant' (from 'avdo' = servant, '-hih' = my); 'di' is the Aramaic preposition 'of'; 'Elah' means 'God' (translated literally as God); 'shmaya' means 'heaven(s)'; 've' means 'and'; 'ar'a' means 'earth'; 'u' again means 'and'; 'vanayin' means 'builders' or 'those who build'; 'bayta' means 'house'; 'di' again 'that'; 'hava' means 'was'; 'bnei' means 'the house' (from 'bina' = building); 'mikadma' means 'from the beginning' or 'ancient'; 'dna' means 'our' or 'this'; 'shnin' means 'two'; 'sagian' means 'mistakes' or 'sins'; 'u' again 'and'; 'melekh' means 'king'; 'leYisrael' means 'of Israel'; 'rav' means 'great' or 'many'; 'benahi' means 'my building' or 'my son' (from 'ben' = son, '-ahi' = my); 've' again 'and'; 'shakhlleh' means 'foolishness' or 'stupidity'.
[EZR.5.12] Therefore, from those who incite against God the heavens, He will give them into the hand of Nebuchadnezzar, king of Babylon, by decree, and their house will be shut, and the people will be taken away to Babylon. [§]
Lahen min di hargizu avathanah leElah shmaya yahav himo byad Nebuchadnetsar melek Bavel kasdia ubaytah dena satreh veamma haggli leBavel.
'Lahen' means 'therefore', 'min di' means 'from the', 'hargizu' means 'they incite', 'avathanah' means 'their fathers' or 'their ancestors', 'leElah' means 'to God', 'shmaya' means 'heaven', 'yahav' means 'He will give', 'himo' means 'them', 'byad' means 'into the hand of', 'Nebuchadnetsar' is the name of the king, 'melek' means 'king', 'Bavel' means 'Babylon', 'kasdia' means 'the decree' or 'the proclamation', 'ubaytah' means 'and their house', 'dena' means 'will be', 'satreh' means 'covered' or 'shut', 'veamma' means 'and the people', 'haggli' means 'will be taken away', 'leBavel' means 'to Babylon'.
[EZR.5.13] In the first year of the reign of Cyrus king of Babylon, Cyrus the king gave the command to build the house of God there. [§]
Beram bishnat chada leKoresh malka di Babil, Koresh malka sam teem beitElaha da'na livnei.
'Beram' means 'in the first' (as in the first year), 'bishnat' means 'in the year', 'chada' means 'one', together meaning 'in the first year'. 'leKoresh' means 'to Cyrus', 'malka' means 'king', and 'di Babil' means 'of Babylon', so 'to Cyrus king of Babylon'. The phrase 'Koresh malka' repeats the name and title, emphasizing 'Cyrus the king'. 'sam' means 'set' or 'gave a command', 'teem' means 'to build', 'beitElaha' combines 'beit' (house) with 'Elaha' (the Aramaic word for God), thus 'house of God'. 'da'na' means 'there', and 'livnei' is a form of the verb 'to build' indicating purpose, roughly 'for building'.
[EZR.5.14] And also what the house of God, which was gold and silver, Nebuchadnezzar removed from the temple of Jerusalem, and he brought it to the temple of Babylon. The one taken out was Cyrus the king, taken from the temple of Babylon, and they will bring it to Sheshbatzar, its name, the thing that was placed there. [§]
ve'af ma'naya di bet elaha di dahavah ve kaspa di Nebukadnezar hanpeq min heikla di birushalem ve heibel himo le heikla di Babel hanpeq himo Koresh malkah min heikla di Babel viheibu le sheshbatzar shemeh di pecha sameh.
've'af' means 'and also', 'ma'naya' is an Aramaic interrogative meaning 'what', 'di' is the relative particle 'that/which', 'bet elaha' means 'house of God' (God is translated literally as 'God'), 'dahavah' means 'gold', 've kaspa' means 'and silver', 'Nebukadnezar' is the name of the Babylonian king, 'hanpeq' means 'who removed/took out', 'min heikla' means 'from the temple', 'birushalem' means 'Jerusalem', 've heibel himo' means 'and he brought it', 'le heikla' means 'to the temple', 'Babel' means 'Babylon', the second 'hanpeq' again means 'the one taken out', 'Koresh malkah' means 'Cyrus the king', 'viheibu' means 'they will bring', 'le sheshbatzar' likely refers to a place or person named Sheshbatzar, 'shem' means 'name', 'pecha' means 'thing' or 'object', and 'sameh' means 'set' or 'placed'. The passage describes Nebuchadnezzar taking gold and silver from the temple of God in Jerusalem and bringing it to Babylon, and later Cyrus the king is associated with returning or moving those items, with a future act of bringing them to Sheshbatzar.
[EZR.5.15] And he said to her, 'Ela, what is yours? Carry the other (one) in the palace that is in Jerusalem, and the house of God will be built upon its place.' [§]
vaamar le Ela ma'nayya se ezel-achet himo beheikla di birushlem uveit elaha yitb'ne al atrehu s.
'vaamar' means 'and he said', 'le' means 'to her', 'Ela' is a personal name, 'ma'nayya' means 'what is yours', 'se' means 'carry', 'ezel-achet' means 'the other', 'himo' is a pronoun meaning 'him' or 'it', 'beheikla' means 'in the palace', 'di' is the Aramaic relative particle 'that', 'birushlem' means 'in Jerusalem', 'uveit' means 'and the house', 'elaha' is the Aramaic word for 'God' (translated as God), 'yitb'ne' means 'will be built', 'al' means 'upon', 'atrehu' means 'its place', and 's' is a scribal marker. The translation follows a literal rendering of each word.
[EZR.5.16] Now, six weeks from your arrival, He will give a gift of the house of God in Jerusalem, and from now until then it is being built but not completed. [§]
Edayin sheshbatzar dekh atha yehav ushayya di beit Elaha di birushlem u min edayin ve'ad ke'an mitb'ne ve'la shlem.
'Edayin' means 'now' (Aramaic). 'sheshbatzar' is a compound of 'shesh' (six) and a root meaning a period of time, here taken as 'weeks' so 'six weeks'. 'dekh' is the Aramaic feminine form of 'your'. 'atha' means 'come' or 'arrive'. 'yehav' is the verb 'he will give'. 'ushayya' is interpreted as 'gift' or 'offering'. 'di' is the Aramaic genitive particle 'of'. 'beit' means 'house'. 'Elaha' is the Aramaic word for 'God'. 'di' again means 'that/which'. 'birushlem' means 'in Jerusalem'. 'u min edayin' means 'and from now'. 've'ad ke'an' means 'and until (this) day' or 'until now'. 'mitb'ne' is the participle 'being built'. 've'la' means 'and not'. 'shlem' is the verb 'completed' or 'finished'.
[EZR.5.17] As soon as, behold, over the good king it will be examined in the house of the treasury that the king completed in Babylon, behold, there is from Cyrus the king, who sets a test to build the house of God your in Jerusalem, and the king's pasture over there will send (it) to us. [§]
uke'an hen al-malka tov yitbakkar be-beit ginzaya di-malka tamma di be-Vavel hen ithai di min-Koresh malka siym ta'em le-mivne beit-Allah dekh bi-yerushalem u-re'ut malka al-dna yishlakh aleina.
'uke'an' means 'as soon as', 'hen' means 'behold', 'al' means 'over' or 'upon', 'malka' means 'king', 'tov' means 'good', 'yitbakkar' means 'will be examined/inspected', 'beit' means 'house', 'ginzaya' means 'storehouse' or 'treasury', 'di' is the Aramaic relative particle meaning 'that', 'tamma' means 'finished' or 'complete', 'Vavel' is the Aramaic name for Babylon, 'ithai' means 'there is', 'min' means 'from', 'Koresh' is the name Cyrus, 'siym' means 'places' or 'sets', 'ta'em' means 'test' or 'trial', 'le-mivne' means 'to build', 'Allah' means 'God', 'dekh' means 'your', 'bi-yerushalem' means 'in Jerusalem', 'u-re'ut' means 'and the pasture' or 'the comfort', 'd'na' means 'there', 'yishlakh' means 'will send', 'aleina' means 'to us'.
EZR.6
[EZR.6.1] In the days of Darius the king he set a decree and they assembled in the house of the books of the treasury to seal it fully in Babylon. [§]
Beyadayn Daryash Malka Sam Ta'em u-Bakkaru be-beit Sifrayya di Ginzayya Mehachatin Tamma be-Bavel.
'Beyadayn' means 'in the days of', 'Daryash' is the name Darius, 'Malka' means 'king', 'Sam' means 'set' or 'placed', 'Ta'em' means 'a decree', 'u-Bakkaru' means 'and they gathered' or 'and they assembled', 'be-beit' means 'in the house of', 'Sifrayya' means 'the books' or 'the records', 'di' means 'of', 'Ginzayya' means 'the treasury', 'Mehachatin' means 'to seal' or 'to close', 'Tamma' means 'completely' or 'fully', 'be-Bavel' means 'in Babylon'.
[EZR.6.2] And he will forget in the red city that in the middle of the province there is one scroll, and thus it is written in the book of remembrance. [§]
ve-hishtkach be-achmeta be-birta di be-mada medinta megilla chada ve-ken-ktiv be-gavah dikhrona.
ve- means and; hishtkach means will forget or will be erased; be- means in; achmeta means red; birta means city; di means that or which; be-mada means in the middle; medinta means province or state; megilla means scroll; chada means one; ve-ken means and thus; ktiv means written; be-gavah means in a corner or in the height; dikhrona means memory or remembrance.
[EZR.6.3] In the first year of Cyrus the king, Cyrus the king set a test in the house of God in Jerusalem; the house will be built until the broken ones are cast, and their guilt, they are confused, exalted, people drink, mouth, people drink. [§]
Bishnat chada lekhoresh malka koresh malka sam taem beit elaha birushalem bayta yitbne ater di-dabhin dibhin vushohi mesovlin rumeh amim shtin petaye amim shtin.
'Bishnat' means 'in the year', 'chada' means 'one' (the first), 'lekhoresh' means 'to Cyrus', 'malka' means 'king', 'koresh' is the name 'Cyrus', the second 'malka' repeats 'king', 'sam' means 'set' or 'appointed', 'taem' is an uncertain Aramaic term possibly meaning 'test' or 'offering', 'beit elaha' means 'house of God' (here 'elaha' is the Aramaic form of El, translated as 'God'), 'birushalem' means 'in Jerusalem', 'bayta' means 'the house', 'yitbne' means 'will be built', 'ater' is an uncertain connective meaning 'until' or 'for', 'di-dabhin' and 'dibhin' are obscure terms possibly referring to 'broken' or 'casting', 'vushohi' means 'and their guilt', 'mesovlin' means 'they are confused', 'rumeh' means 'exalted' or 'raised', 'amim' means 'people', 'shtin' means 'drink', and 'petaye' means 'mouth'. The final 'amim shtin' repeats the phrase 'people drink'. Some words are uncertain due to the fragmentary nature of the text, but the translation follows a literal rendering of each identifiable term.
[EZR.6.4] The crushed stones that are rolled into a heap, and the crushed one that is a single, and the release from the king's house shall be given. [§]
nidbakhin di-even galal tela ve-nidbakh di-a'a chadat ve-nipqtah min-beit malka tityehb.
'nidbakhin' means 'the crushed (stones)', 'di' means 'that' or 'of', 'even' means 'stone', 'galal' means 'rolled', 'tela' means 'heap', 've' means 'and', 'nidbakh' means 'the crushed (one)', 'a'a' (written as "a'a") means 'that', 'chadat' means 'single' or 'one', 'nipqtah' means 'release' or 'liberation', 'min' means 'from', 'beit' means 'house', 'malka' means 'king', and 'tityehb' means 'shall be given' or 'will be granted'.
[EZR.6.5] And also the riches of the house of God—gold and silver—that Nebuchadnezzar took from the temple of Jerusalem and carried to Babylon; there they were placed in the temple of God in Babylon, in its inner sanctuary and beneath the house of God. [§]
ve'af maanei beit elaha di dahava vekaspa di nebukadnetzhar hanpek min heykhla di birushlem vehevel lebavel yahativun viyahach leheykhla di birushlem leatreh ve-tachet bebeit elaha.
've'af' means 'and also', 'maanei' means 'riches', 'beit' means 'house', 'elaha' means 'God', 'di' is a relative particle meaning 'that' or 'of', 'dahava' means 'gold', 'vekaspa' means 'and silver', 'nebukadnetzhar' is the name 'Nebuchadnezzar', 'hanpek' means 'the one who took away', 'min' means 'from', 'heykhla' means 'temple', 'birushlem' means 'Jerusalem', 'vehevel' means 'and he brought', 'lebavel' means 'to Babylon', 'yahativun' means 'they were brought', 'viyahach' means 'and it was placed', 'leheykhla' means 'in the temple', 'leatreh' means 'in its inner part', 've-tachet' means 'and beneath', 'bebeit' means 'in the house', and the final 'elaha' again means 'God'.
[EZR.6.6] As you will give me a plague crossing the river, pour it into my belly and into their belly, the scattering that in crossing the river are far from death. [§]
ke'an tatenai pachat avar-nahara shtar boznai uknavathon afarskye di ba'avar nahara rahiqin havoo min-tamma.
'ke'an' means 'as', 'tatenai' means 'you will give me', 'pachat' means 'a pestilence' or 'plague', 'avar-nahara' means 'crossing of the river', 'shtar' means 'to pour', 'boznai' means 'into my belly', 'uknavathon' means 'and into their belly', 'afarskye' means 'the scattering' or 'dispersion', 'di' means 'that', 'ba'avar' means 'in crossing', 'nahara' means 'the river', 'rahiqin' means 'far', 'havoo' means 'they are', 'min-tamma' means 'from death'.
[EZR.6.7] Serve for the work of your house of God within Judea and for the sabbaths of Judea, the house of your God will be built on its foundation. [§]
shvu la'avidat beit-elaaha dekh pachat yehudaya ulesavei yehudaya beit-elaaha dekh yivnon al-atreh.
'shvu' means 'serve' or 'sit', 'la'avidat' means 'for the work of', 'beit-elaaha' means 'house of God', 'dekh' means 'your', 'pachat' means 'within' or 'inside', 'yehudaya' means 'Judea', 'ulesavei' means 'and for the sabbaths', 'yivnon' means 'will be built', 'al-atreh' means 'on its foundation'.
[EZR.6.8] And from me you set a test for what you will do with the captives of the Jews, for you to build the house of your God, and from the king's portion that is measured by the river's transgression we will count that it will be freed, offered to the mighty ones for you, that it not be in vain. [§]
uminni siim taem lema di-taavdun im-shavei Yehudaya ilekh lembine beit elaha dekh uminiksei malka di midat avar nahara asparna nipketa teheve mityahava legubrayya ilekh di-la lebatla.
'uminni' means 'and from me'; 'siim' means 'you set' or 'you establish'; 'taem' means 'a test' or 'taste'; 'lema' means 'for what' or 'why'; 'di-taavdun' means 'that you will serve' or 'that you will do'; 'im-shavei' means 'with the captives'; 'Yehudaya' means 'of the Jews'; 'ilekh' means 'to you'; 'lembine' means 'to build'; 'beit elaha' means 'house of God' (elaha translated literally as God); 'dekh' means 'your'; 'uminiksei' means 'and from the [portion] of you'; 'malka' means 'king'; 'di' means 'who' or relative particle; 'midat' means 'from the measure'; 'avar' means 'transgression'; 'nahara' means 'river'; 'asparna' means 'we will count'; 'nipketa' means 'it will be released' or 'freed'; 'teheve' means 'it will be'; 'mityahava' means 'offered'; 'legubrayya' means 'to the mighty ones' or 'to the warriors'; 'ilekh' again means 'to you'; 'di-la' means 'that not'; 'lebatla' means 'in vain'.
[EZR.6.9] And what is Hasschan and the sons of Torin and the Dikhrin and the Imrin for Alavan to God of the heavens, gather with a plow and a threshing tool and anoint, as it is said, the priest of Jerusalem shall be held back for them day after day because they have not been at peace. [§]
uma hashchan uvnei torin ve-dikhrin ve-imrin la'alavan le-elah shemaya hintin melach hamar umeshach ke-memar kahanaia di-birushalem leheve mityehev lehom yom beyom di-la shalu.
'uma' means 'and what', 'hashchan' is a proper name, 'uvnei' means 'and the sons of', 'torin' is a group name, 've-dikhrin' means 'and the dikhrin', 've-imrin' means 'and the imrin', 'la'alavan' means 'for alavan', 'le-elah' means 'to God', 'shemaya' means 'of the heavens', 'hintin' means 'gather' or 'harvest', 'melach' means 'with a plow', 'hamar' means 'with a threshing tool', 'umeshach' means 'and to anoint', 'ke-memar' means 'as it is said', 'kahanaia' means 'the priest', 'di-birushalem' means 'of Jerusalem', 'leheve' means 'shall be held back', 'mityehev' means 'day after day', 'lehom' means 'for them', 'yom' means 'day', 'beyom' means 'in a day', 'di-la' means 'that not', 'shalu' means 'are at peace'.
[EZR.6.10] That which they bring close, they settle to God of the heavens and they pray for the life of the king and his building. [§]
di-lehon mehakrebin nihochin le'elah shemaya u-metsallayin lechayei malka u-benohi.
'di-lehon' means 'that which', 'mehakrebin' means 'they bring close' or 'they offer', 'nihochin' means 'they rest' or 'they settle', 'le'elah' means 'to God' (El translated as God), 'shemaya' means 'of the heavens', 'u-metsallayin' means 'and they pray', 'lechayei' means 'for the life of', 'malka' means 'the king', 'u-benohi' means 'and his building' or 'and his household'.
[EZR.6.11] And from me you set a taste that every person who turns away will be cut off, like being driven from his house, and the priest will erase him, and in his house the expelled will be made to work upon this. [§]
u mini siim taem di kal-enash di yehashnea pitgama d'na yitnasakh aa min-bayteh u zeqif yitmache alohi u bayteh newalu yitaved al-dna.
'u' means 'and', 'mini' means 'from me', 'siim' means 'set' or 'put', 'taem' means 'taste', 'di' means 'that' or 'who', 'kal-enash' means 'every person', 'yehashnea' means 'who turns away' (from the right path), 'pitgama' means 'punishment', 'd'na' means 'of this', 'yitnasakh' means 'will be cut off' or 'removed', 'aa' means 'like' or 'as', 'min-bayteh' means 'from his house', 'zeqif' means 'the priest', 'yitmache' means 'will wipe away' or 'erase', 'alohi' means 'on him', 'bayteh' means 'in his house', 'newalu' means 'they will be expelled' or 'driven out', 'yitaved' means 'will be made to work', 'al' means 'upon', 'dna' means 'this'.
[EZR.6.12] And God, who dwells in his name, completely lifts up every king and people, who will send his hand to the next to bind the house of God, your (one) in Jerusalem. I, Daryavesh, have placed it together, we will count it, and it will be served. [§]
ve'elaha di shakin shemeh tamma yemagar kol-melekh ve'am di yishlach yedeh lehashnayah lehabala beit-elaaha dekh di biryushlem ana daryavesh samet ta'em asparna yitavad.
've'elaha' means 'and God', with 'elaha' = God. 'di' is a relative particle meaning 'who' or 'that'. 'shakin' means 'dwells'. 'shemeh' means 'his name'. 'tamma' means 'completely' or 'entirely'. 'yemagar' means 'will raise' or 'will lift up'. 'kol-melekh' means 'every king'. 've'am' means 'and people'. 'yishlach' means 'will send'. 'yedeh' means 'his hand'. 'lehashnayah' is an archaic form meaning 'to the second' or 'to the next one'. 'lehabala' means 'to bind' or 'to rope'. 'beit-elaaha' means 'the house of God'. 'dekh' means 'your' (possessive). 'biryushlem' means 'in Jerusalem'. 'ana' means 'I'. 'daryavesh' is a personal name. 'samet' means 'together' or 'combined'. 'ta'em' means 'taste' or 'test'. 'asparna' means 'we will count' or 'we will gather'. 'yitavad' means 'it will be served' or 'it will be done'.
[EZR.6.13] Then you will give me a piece across the river, hide my face and their foolishness, to receive the one who sent Daryawesh the king, so that we will gather those who serve. [§]
Edayin tattenai pachat avar-nahara sethar boznai uknavat'hen laqavel di-shelach Daryawesh malka kenam asparna avadu.
'Edayin' means 'then' or 'at that time', 'tattenai' is the verb 'you will give' (2nd person masculine plural), 'pachat' means 'a piece' or 'portion', 'avar-nahara' literally 'across the river', 'sethar' means 'to hide' or 'to conceal', 'boznai' is 'my face' (with boz = 'face' and -nai = first‑person possessive), 'uknavat'hen' means 'and their foolishness' (uknavah = 'foolishness', -hen = 'their'), 'laqavel' means 'to receive' or 'to get', 'di-shelach' means 'who sent' (di = relative particle, shelach = 'he sent'), 'Daryawesh' is a proper name, identified with the Persian king Darius, 'malka' means 'king', 'kenam' means 'as we' or 'so that we', 'asparna' means 'we will gather' or 'we will collect', and finally 'avadu' means 'they worked' or 'they served'.
[EZR.6.14] And Sabei of Judea, Banayin and Matzlechin, (in) the house of Haggai, Neviya, and Zechariah the son of Iddo, and his son, and Shakhlilu, from the taste of God Israel, and from the taste of Cyrus and Darius and Artaxerxes, king of Persia. [§]
ve-sabei Yehudaya banayin u-matzlechin binvuaat Haggai neviya u-zekaryah bar-iddo u-veno ve-shakhlilu min-taam elah yisrael u-mitteam koresh ve-daryavesh ve-artahshastah melech paras.
've' means 'and', 'sabei' is a personal name, 'Yehudaya' means 'of Judea', 'banayin' is a name meaning 'builder', 'u-matzlechin' means 'and Matzlechin' (a name), 'binvuaat' means 'in the house of', 'Haggai' is a prophetic name, 'neviya' is a name meaning 'prophet', 'u-zekaryah' means 'and Zechariah', 'bar-iddo' means 'son of Iddo', 'u-veno' means 'and his son', 've-shakhlilu' means 'and Shakhlilu', 'min-taam' means 'from the taste of', 'elah' means 'God', 'yisrael' means 'Israel', 'u-mitteam' means 'and from the taste of', 'koresh' is the Persian king Cyrus, 've-daryavesh' means 'and Darius', 've-artahshastah' is 'and Artaxerxes', 'melech paras' means 'king of Persia'.
[EZR.6.15] And he/she will go out in this house until the third day of the month of Adar, which is the year of Seth, to the kingdom of King Darius. [§]
ve-sheitsi ba-yta dena ad yom telatah li-yirah adar di hiya shenat-shet le-malkhut Daryawesh malka.
've' means 'and', 'sheitsi' means 'will go out', 'ba-yta' means 'in the house', 'dena' means 'this', 'ad' means 'until', 'yom' means 'day', 'telatah' means 'third', 'li-yirah' means 'for the month', 'adar' is the name of the month Adar, 'di' means 'that', 'hiya' means 'she/it is', 'shenat-shet' means 'the year of Seth', 'le-malkhut' means 'to the kingdom', 'Daryawesh' is the personal name Darius, 'malka' means 'king'.
[EZR.6.16] And the children of Israel served the priests and the Levites and the children of exile, the dedication of the house of God that is in unity. [§]
vaavadU benei Yisrael kahanaia velevi ye ush(ar) benei galuta chanukkat beit elaha dena bechedvah.
'vaavadU' means 'and they served', 'benei Yisrael' means 'children of Israel', 'kahanaia' means 'the priests', 'velevi ye' means 'and the Levites', 'ush(ar)' means 'and the', 'benei galuta' means 'children of exile', 'chanukkat' means 'dedication', 'beit elaha' means 'house of God', 'dena' means 'this' or 'that', 'bechedvah' means 'in unity'.
[EZR.6.17] And they drew near to the dedication of the house of God here: torin one hundred, dikrin two hundred, imrin four hundred, and the horns of goats for the sin offering upon all Israel, twenty for each offering of the tribes of Israel. [§]
vehaqribu lachanukat beit-elaha d'na torin mea dikrin ma'atin imrin arba mea u'tzefirei izzin lechata al-kol-yisrael trei-asar leminyan shivtei yisrael.
'vehaqribu' means 'and they drew near', 'lachanukat' means 'to the dedication', 'beit-elaha' means 'house of God' (Elaha translated literally as God), 'd'na' means 'here', 'torin' is a term for a type of offering, 'mea' means 'one hundred', 'dikrin' means 'two hundred', 'ma'atin' means 'two hundred' (another form), 'imrin' means 'four hundred', 'arba' means 'four', 'u'tzefirei' means 'and the horns', 'izzin' means 'of goats', 'lechata' means 'for the sin offering', 'al-kol-yisrael' means 'upon all Israel', 'trei-asar' means 'twenty', 'leminyan' means 'per offering', 'shivtei' means 'tribes of', and 'yisrael' means 'Israel'. The translation follows these literal meanings while rendering the ancient idiom about offerings in understandable English.
[EZR.6.18] And they set up the priests in their divisions, and the Levites in their divisions, over the work of God in Jerusalem, as written in the book of Moses. [§]
vaheqimu kahanaya biplugatehon veleviaya b'machleqatehon al-avidat Elaaha di birushelema kikh'tav sefar Moshe
'vaheqimu' means 'and they set up', 'kahanaya' means 'the priests', 'biplugatehon' means 'in their divisions', 'veleviaya' means 'and the Levites', 'b'machleqatehon' means 'in their divisions', 'al-avidat' means 'over the work of', 'Elaaha' means 'God', 'di' means 'that', 'birushelema' means 'in Jerusalem', 'kikh'tav' means 'as written', 'sefar' means 'the book of', 'Moshe' means 'Moses'.
[EZR.6.19] The children of the exile made the Passover on the fourteenth day of the first month. [§]
vayasu bnei hagolah et haphasach be'arba'ah asar lachodesh harishon.
"vayasu" means "they made" or "they did"; "bnei" means "children" or "sons"; "hagolah" means "the exile" (referring to the exiled community); together "bnei hagolah" means "the children of the exile"; "et" is the direct‑object marker and is not rendered in English; "haphasach" means "the Passover"; "be'arba'ah" means "in four"; "asar" means "ten"; "lachodesh" means "of the month"; "harishon" means "the first". So the phrase "be'arba'ah asar lachodesh harishon" denotes the fourteenth day of the first month.
[EZR.6.20] Because they purified the priests and the Levites as one, all of them holy, and they slaughtered the Passover for all the sons of the congregation and for their priest brothers and for them. [§]
ki hittaheru hakohanim vehalviyim keechad kullam tehorim vayishchatu hapesach lekolbenei hagolah velaacheihem hakohanim velahhem.
'ki' means 'because', 'hittaheru' means 'they purified', 'hakohanim' means 'the priests', 'vehalviyim' means 'and the Levites', 'keechad' means 'as one', 'kullam' means 'all of them', 'tehorim' means 'holy', 'vayishchatu' means 'and they slaughtered', 'hapesach' means 'the Passover', 'lekolbenei' means 'for all the sons of', 'hagolah' means 'the congregation', 'velaacheihem' means 'and for their brothers', 'hakohanim' (again) means 'the priests', 'velahhem' means 'and for them'.
[EZR.6.21] The children of Israel the returnees from the exile and all the separated from impurity of the nations of the land came to them to seek Yahveh the Gods of Israel. [§]
vayochlu b'nei Yisrael hashavim mehagola vekhol hanivdal mitumat goyei haaretz alehem lidrosh laYahveh Elohei Yisrael.
'vayochlu' means 'they ate', 'b'nei' means 'children of', 'Yisrael' means 'Israel', 'hashavim' means 'the returnees', 'mehagola' means 'from the exile', 'vekhol' means 'and all', 'hanivdal' means 'the separated', 'mitumat' means 'from impurity', 'goye i' means 'of the nations', 'haaretz' means 'the land', 'alehem' means 'to them', 'lidrosh' means 'to seek', 'laYahveh' means 'to Yahveh', 'Elohei' means 'of the Gods', 'Yisrael' means 'Israel'.
[EZR.6.22] And they made a festival of unleavened bread for seven days in joy because their joy is Yahveh and he turned the heart of the king of Assyria toward them to strengthen their hands in the work of the house of the Gods, the Gods of Israel. [§]
vayasu chag-matzot shiv'at yamim b'simcha ki simcham Yahveh veheseb lev melech-ashur alehem lechazek yedeihem bimelechet beit-haElohim Elohei Yisrael.
'vayasu' means 'they made', 'chag-matzot' means 'festival of unleavened bread', 'shiv'at' means 'seven', 'yamim' means 'days', 'b'simcha' means 'in joy', 'ki' means 'because', 'simcham' means 'their joy', 'Yahveh' is the literal translation of YHVH, 'veheseb' means 'and turned', 'lev' means 'heart', 'melech-ashur' means 'king of Assyria', 'alehem' means 'upon them', 'lechazek' means 'to strengthen', 'yedeihem' means 'their hands', 'bimelechet' means 'in the work of', 'beit-haElohim' means 'house of the Gods' (Elohim rendered as 'the Gods'), 'Elohei' means 'the Gods of', and 'Yisrael' means 'Israel'. The translation follows the prescribed literal renderings for divine names.
EZR.7
[EZR.7.1] And after these words, in the reign of Artaxshasta king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah. [§]
Ve'achar ha-dvarim ha-eleh be-malkhut Artaxshasta melek-Paras Ezra ben-Seraya ben-Azarya ben-Chilkia.
'Ve'achar' means 'and after', 'ha-dvarim' means 'the words', 'ha-eleh' means 'these', 'be-malkhut' means 'in the reign of', 'Artaxshasta' is the transliteration of the Persian king's name, 'melek' means 'king', 'Paras' means 'Persia', 'Ezra' is a proper name, 'ben-Seraya' means 'son of Seraiah', 'ben-Azarya' means 'son of Azariah', 'ben-Chilkia' means 'son of Hilkiah'.
[EZR.7.2] son of Shalum, son of Tzadok, son of Achitub. [§]
ben shalum ben tzadok ben achitub.
"ben" means "son of", "shalum" is a personal name meaning "peaceful", "tzadok" is a personal name meaning "righteous", "achitub" is a personal name meaning "brother of goodness".
[EZR.7.3] son of Amariah son of Azariah son of Merayot. [§]
Ben Amarya ben Azarya ben Merayot.
'Ben' means 'son (of)', 'Amarya' is a personal name possibly meaning 'my people speak' or 'the people of the Lord', 'Azarya' is a personal name meaning 'Yahweh has helped', and 'Merayot' is a personal name meaning 'rebellious' or 'defiant'. The phrase strings these patronymics together in the customary Hebrew genealogical formula.
[EZR.7.4] son of Zerachia son of Uzi son of Buki. [§]
Ben-Zerachia ben-Uzi ben-Buki.
'Ben' means 'son'. 'Zerachia' is a personal name derived from the root zerach meaning 'dawn' or 'sunrise', so the name can be understood as 'seed of sunrise' or 'dawn-born'. 'Uzi' comes from the root oz meaning 'strength', with the first‑person suffix, so it means 'my strength'. 'Buki' stems from the root buk, which refers to a flock of sheep, giving the sense 'my flock' or 'my herd'. The verse strings these names together in a typical genealogical formula.
[EZR.7.5] Son of Avishu, son of Pinchas, son of Godhelp, son of Aaron the priest the chief. [§]
Ben Avishu ben Pinchas ben Eleazar ben Aaron haKohen haRosh.
'Ben' means 'son of'. 'Avishu' is a personal name meaning 'my father is salvation'. 'Pinchas' is a personal name (its meaning is not a divine term). 'Eleazar' is composed of 'El' meaning 'God' and 'ezer' meaning 'help', so it literally means 'Godhelp' (or 'God's help'). 'Aaron' is a personal name. 'haKohen' means 'the priest'. 'haRosh' means 'the chief' or 'the head'.
[EZR.7.6] He Ezra went up from Babylon, and he wrote quickly in the law of Moses which Yahveh God of Israel gave; and the king gave to him, by the hand of Yahveh his God, all his request. [§]
Hu Ezra alah mibavel vehu-sofer mahir beTorat Moshe asher-natan Yahveh Elohei Yisrael vayiten-lo haMelekh k'yad-Yahveh Elohav alav kol bakashato.
'Hu' means 'he', 'Ezra' is the name Ezra, 'alah' means 'went up', 'mibavel' means 'from Babylon', 'vehu' means 'and he', 'sofer' means 'writes' (here contextually 'wrote'), 'mahir' means 'quickly', 'beTorat' means 'in the law of', 'Moshe' means 'Moses', 'asher' means 'that/which', 'natan' means 'gave', 'Yahveh' is the literal translation of YHVH, 'Elohei' is the singular of Elohim meaning 'God of', 'Yisrael' means 'Israel', 'vayiten-lo' means 'and gave to him', 'haMelekh' means 'the king', 'k'yad' means 'by the hand of', 'Yahveh' again is YHVH, 'Elohav' means 'his God', 'alav' means 'upon him', 'kol' means 'all', 'bakashato' means 'his request'. The divine names are rendered according to the given literal translations: YHVH as Yahveh, Elohim/Elohei as God/God of, etc.
[EZR.7.7] And the children of Israel and the priests and the Levites and the singers and the gatekeepers and the Nethinim went up to Jerusalem in the seventh year of Artaxerxes the king. [§]
Vayaalu mi'bnei Yisrael umin hakohanim vehalviyim vehameshorrim vehashoa'rim venatenim el Yerushalayim bishnat sheva leArtaxerxes hamelekh.
'Vayaalu' means 'and they went up', 'mi'bnei' means 'from the children (of)', 'Yisrael' means 'Israel', 'umin' means 'and from', 'hakohanim' means 'the priests', 'vehalviyim' means 'and the Levites', 'vehameshorrim' means 'and the singers', 'vehashoa'rim' means 'and the gatekeepers', 'venatenim' means 'and the Nethinim', 'el' means 'to', 'Yerushalayim' means 'Jerusalem', 'bishnat' means 'in the year of', 'sheva' means 'seven', 'leArtaxerxes' means 'of Artaxerxes', 'hamelekh' means 'the king'.
[EZR.7.8] And he came to Jerusalem in the fifth month; it was the seventh year of the king. [§]
Vayyavo Yerushalem baChodesh haChamishi hi shenat haSheviit laMelekh.
'Vayyavo' means 'and he/it came', 'Yerushalem' means 'Jerusalem', 'baChodesh' means 'in the month', 'haChamishi' means 'the fifth', 'hi' means 'it is', 'shenat' means 'year', 'haSheviit' means 'the seventh', 'laMelekh' means 'of the king'.
[EZR.7.9] For on the first day of the month he is the foundation of the ascent from Babylon, and on the fifth day of the month he came to Jerusalem by the hand of his good God toward him. [§]
ki beechad lachodesh harishon hu yesud hamaala mibabel uveechad lachodesh hachamishi ba el-Yerushalayim kyad Elohav hatova alav.
'ki' means 'for', 'beechad' means 'on the first', 'lachodesh' means 'of the month', 'harishon' means 'the first', 'hu' means 'he', 'yesud' means 'foundation', 'hamaala' means 'the ascent', 'mibabel' means 'from Babylon', 'uveechad' means 'and on the first', 'lachodesh' again 'of the month', 'hachamishi' means 'the fifth', 'ba' means 'he came', 'el-Yerushalayim' means 'to Jerusalem', 'kyad' means 'by the hand of', 'Elohav' means 'his God' (with 'El' translated as 'God'), 'hatova' means 'the good', 'alav' means 'upon him' or 'toward him'.
[EZR.7.10] For Ezra prepared his heart to seek the law of Yahveh, and to do it, and to teach in Israel statutes and judgments. [§]
Ki Ezra hekhin levavo lidrosh et Torah Yahveh ve laasot ve lelamed beYisrael chok u mishpat.
'Ki' means 'for', 'Ezra' is the name Ezra, 'hekhin' means 'prepared', 'levavo' means 'his heart', 'lidrosh' means 'to seek', 'et' is the direct object marker, 'Torah' means 'law' (the teaching), 'Yahveh' is the literal transliteration of YHVH, 've' means 'and', 'laasot' means 'to do', 've' again means 'and', 'lelamed' means 'to teach', 'beYisrael' means 'in Israel', 'chok' means 'statute', 'u' means 'and', 'mishpat' means 'judgment'.
[EZR.7.11] And this parshegen the nishtavan which the king Artahshasta gave to Ezra the priest the scribe, scribe of the words of the command of Yahveh and his statutes concerning Israel. [§]
vezeh parshegen hanishtavan asher natan hamelekh artahshasta leezra hakohen hasopher sofer divrei mitzvot-Yahveh vechukav al-Yisrael.
'vezeh' means 'and this', 'parshegen' is a proper name or title, 'hanishtavan' means 'the nishtavan', 'asher' means 'that/which', 'natan' means 'gave', 'hamelekh' means 'the king', 'artahshasta' is a personal name, 'leezra' means 'to Ezra', 'hakohen' means 'the priest', 'hasopher' means 'the scribe', 'sofer' means 'scribe/recorder', 'divrei' means 'words of', 'mitzvot-Yahveh' means 'command of Yahveh' (with YHWH rendered as Yahveh), 'vechukav' means 'and his statutes', 'al-Yisrael' means 'concerning Israel'.
[EZR.7.12] Artaḥshasta, the king, my king, for help, the priest, the book of law of God, heaven, mighty and as a servant. [§]
Artaḥshasta melek malakaya leezra kahana safar datha di-Eloah shemaya gimir ucheenat.
'Artaḥshasta' is a proper name found in the text; 'melek' means 'king'; 'malakaya' means 'my king'; 'leezra' means 'for help' or 'to aid'; 'kahana' means 'priest'; 'safar' means 'book' or 'scroll'; 'datha' means 'law' or 'teaching'; 'di-Eloah' means 'of God' where the divine name Eloah is rendered literally as 'God'; 'shemaya' means 'heaven'; 'gimir' means 'strong' or 'mighty'; 'ucheenat' is an idiomatic connector meaning 'and as a servant' or 'and likewise'.
[EZR.7.13] From me set a purpose that all who volunteer in my kingdom from the people of Israel, the priests, and the Levites, for your sake, go to Jerusalem with you Yahveh. [§]
Mi-ni siM ta'em di kal mitnadab be-malkhuti min ammah Yisrael ve-kahanohi ve-Leviya limhakh li-Yerushalem imakh Yahveh.
'Mi-ni' means 'from me', 'siM' means 'set' or 'place', 'ta'em' means 'purpose' or 'reason', 'di' means 'that' (Aramaic), 'kal' means 'all', 'mitnadab' means 'volunteers' (one who offers himself), 'be-malkhuti' means 'in my kingdom', 'min' means 'from', 'ammah' means 'people', 'Yisrael' means 'Israel', 've-kahanohi' means 'and the priests', 've-Leviya' means 'and the Levites', 'limhakh' means 'for your sake' or 'to your purpose', 'li-Yerushalem' means 'to Jerusalem', 'imakh' means 'with you', 'Yahveh' is the literal translation of the divine name YHWH.
[EZR.7.14] All that comes from before the king and seven Ya\'athohi, a messenger to bring [the message] against Judah and to Jerusalem, in the law of your God who is in your hand. [§]
Kol kavel di min qodam malka ve-shiv'at yatohi shaliach le-bakkara al Yehud ve-li-yurushalem be-dat Eloahokh di bi-yadakh.
'Kol' means 'all', 'kavel' means 'that receives' or 'who receives', 'di' is a relative pronoun 'that', 'min' means 'from', 'qodam' means 'before' or 'formerly', 'malka' means 'king', 've-shiv\'at' means 'and seven', 'yatohi' appears to be a proper name or title (interpreted as 'Ya\'athohi'), 'shaliach' means 'messenger', 'le-bakkara' means 'to bring', 'al' means 'upon' or 'against', 'Yehud' is the region 'Judah', 've-li-yurushalem' means 'and to Jerusalem', 'be-dat' means 'in the law of', 'Eloahokh' means 'your God', the second 'di' again means 'who/that', and 'bi-yadakh' means 'in your hand'.
[EZR.7.15] And to bring forth silver and gold of the king, and they were devoted to God Israel, who dwelt in Jerusalem. [§]
ulheybala kesaf udehav di-malka ve'ya'atohe hitnadavu le'elah Yisrael di birushalem mishkeneh.
'ulheybala' means 'and to bring forth', 'kesaf' means 'silver', 'udehav' means 'and gold', 'di' means 'of', 'malka' means 'king', 've'ya'atohe' means 'and they will cast', 'hitnadavu' means 'they were devoted', 'le'elah' means 'to God', 'Yisrael' means 'Israel', 'di' means 'that', 'birushalem' means 'in Jerusalem', 'mishkeneh' means 'its dwelling'.
[EZR.7.16] And all the silver and gold that you forget in the whole kingdom of Babylon with dedication of the people and the priests who offer themselves to the house of the Gods that is in Jerusalem. [§]
vekol kesaf udehav di tehashkakh bekhol medinat babel im hithnadavut amma vechanaya mitnadvin lebeit elahom di biyorushalem.
'vekol' means 'and all', 'kesaf' means 'silver', 'udehav' means 'and gold', 'di' means 'that/which', 'tehashkakh' means 'you forget', 'bekhol' means 'in all', 'medinat' means 'kingdom', 'babel' means 'Babylon', 'im' means 'with', 'hithnadavut' means 'dedication', 'amma' means 'people', 'vechanaya' means 'and priests', 'mitnadvin' means 'who volunteer/offer themselves', 'lebeit' means 'to the house of', 'elahom' means 'the Gods', 'di' means 'that', 'biyorushalem' means 'in Jerusalem'.
[EZR.7.17] All who receive this, we will count the money of this, the laws, the remembrances, the sayings, their grain offering and their contributions, and bring them to the altar of the house of your God in Jerusalem. [§]
Kol-kovel dena asparna tiqne bechaspa dena torin dikrin imrin uminchaton veniskehon uteqarev himmo al-madbacha di beit elahkom di birushlem.
'Kol' means 'all', 'kovel' means 'who receives', 'dena' means 'this', 'asparna' means 'we will count' or 'we will gather', 'tiqne' means 'you will acquire' or 'you will obtain', 'bechaspa' means 'with money', 'torin' means 'laws' or 'teachings', 'dikrin' means 'remembrances', 'imrin' means 'sayings', 'uminchaton' means 'their grain offering', 'veniskehon' means 'and their contributions', 'uteqarev' means 'and bring close' or 'bring forward', 'himo' means 'them', 'al-madbacha' means 'to the altar', 'di' means 'that' or 'of', 'beit' means 'house', 'elahkom' means 'your God' (with 'El' translated as 'God'), and 'birushlem' means 'in Jerusalem'.
[EZR.7.18] What is to you and to your brothers will be good in the remaining money and gold for the work of your God you shall serve. [§]
Umah di alakh ve'al-echakh yitav bishar kaspa ve-dahava le-meavad kir'ut elahakom taavdun.
'Umah' means 'what', 'di' means 'is/that', 'alakh' means 'upon you', 've'al' means 'and upon', 'echakh' means 'your brothers', 'yitav' means 'will be good', 'bishar' means 'in the remainder', 'kaspa' means 'money', 've-dahava' means 'and gold', 'le-meavad' means 'for the work', 'kir'ut' (from 'kir'ut') means 'the service' or 'the act of serving', 'elahakom' is 'your God' (with 'El' = God), and 'taavdun' means 'you shall serve'.
[EZR.7.19] And why those who love you for the tablet of your God are completed before God Jerusalem. [§]
Umana ya di mityahavin lach lefalchan beit elahak hashlem kodam elah yerushalem.
'Umana' means 'and why', 'ya' is a particle meaning 'that', 'di' means 'of', 'mityahavin' means 'those who love', 'lach' means 'to you', 'lefalchan' means 'for the tablet/board', 'beit' means 'house', 'elahak' means 'your God', 'hashlem' means 'complete', 'kodam' means 'before', 'elah' means 'God', 'yerushalem' means 'Jerusalem'.
[EZR.7.20] And the remainder of darkness of your house of God that will fall upon you for the gift, you shall give from the house of the king's treasures. [§]
Ushar hashchut beit elahach di yipell lakh lemitan tinten min beit ginzei malka.
'Ushar' means 'and the remainder', 'hashchut' means 'darkness', 'beit' means 'house', 'elahach' means 'your God', 'di' means 'that', 'yipell' means 'will fall', 'lakh' means 'upon you', 'lemitan' means 'for a gift', 'tinten' means 'you will give', 'min' means 'from', 'beit' (second occurrence) means 'house', 'ginzei' means 'treasures', 'malka' means 'king'.
[EZR.7.21] And from me I will proclaim, the king will set a test for all the people who cross the river, that all who ask for help from the priest may have the law of God of heaven recorded; I will gather them and they will be served. [§]
uminni ana artahshasta malka siym ta'em lekhol gizzabrya di baaver nahara di kol-di yish'alenkhon ezra kahana safar data di elah shemaya asparna yit'aved.
'uminni' means 'and from me', 'ana' means 'I', 'artahshasta' is an Aramaic verb meaning 'I will proclaim or announce', 'malka' means 'king', 'siym' means 'to set or place', 'ta'em' means 'taste or test', 'lekhol' means 'to all', 'gizzabrya' refers to 'the people or troops', 'di' means 'that', 'baaver' means 'across', 'nahara' means 'river', 'kol-di' means 'all who', 'yish'alenkhon' means 'they will ask', 'ezra' means 'help', 'kahana' means 'priest', 'safar' means 'counted or recorded', 'data' means 'law', 'di elah' means 'of God' (with 'El' translated as 'God'), 'shemaya' means 'heaven', 'asparna' means 'I will gather', and 'yit'aved' means 'they will be served or used'.
[EZR.7.22] Until silver, as many as a hundred, and until grain, as many as a hundred, and until figs, a hundred, and until figs that are anointed, a hundred, and unprocessed, which is not written. [§]
ad-kesef kakkirin meah vead-chintin korin meah vead-chamar batin meah vead-batin meshach meah umelach di-la khetav.
'ad' means 'until', 'kesef' means 'silver', 'kakkirin' is a form of the root meaning 'as many as' (literally 'as many'), 'meah' means 'hundred', 'vead' means 'and until', 'chintin' is a term for a measure of grain (often rendered 'grain' or 'seed'), 'korin' is a plural form meaning 'measures' or 'units', 'chamar' means 'donkey' but in this context is a measure word for a weight of figs, 'batin' means 'figs', 'meshach' means 'anointed' or 'oil‑covered', 'umelach' means 'and unprocessed', 'di-la' means 'that is not', and 'khetav' means 'written'. The verse lists a series of quantities measured until certain amounts, ending with a note that the final item is not recorded in writing.
[EZR.7.23] All that is from the taste of God of heaven is served to the house of God of heaven, which for what reason is angry upon the kingdom of the king and his son. [§]
Kol-di min-taam elah shmaya yit'aved adrazda lebeit elah shmaya di lema leheve qetzaf al-malkuth malka u'venohi.
'Kol-di' means 'all that', 'min-taam' means 'from the taste', 'elah' means 'God' (literal translation of the divine name El), 'shmaya' means 'heaven', 'yit'aved' means 'is served' or 'is worshiped', 'adrazda' is a proper name possibly referring to a group or person, 'lebeit' means 'to the house of', 'di' means 'which' or 'that', 'lema' means 'for what', 'leheve' means 'purpose' or 'reason', 'qetzaf' means 'anger', 'al' means 'upon', 'malkuth' means 'kingdom', 'malka' means 'the king', and 'uvenohi' means 'and his son'. The name 'El' is rendered as 'God' according to the given literal translation rule.
[EZR.7.24] And they were made known that all the priests and the Levites, the singers, the wicked ones, and the gatekeepers of the house of God gave offerings without; and he went not to rule them in deceit upon them. [§]
Ulekhom mehodein di kol-kahanyaya velevaya zammaraya tar'aya netinaya u-falchei beit elaha dena mindah belo vahalakh la shalit le-mirme aleihom.
'Ulekhom' means 'and to them'; 'mehodein' means 'were made known'; 'di' means 'that'; 'kol-kahanyaya' means 'all the priests'; 'velevaya' means 'and the Levites'; 'zammaraya' means 'the singers'; 'tar'aya' means 'the wicked ones'; 'netinaya' means 'who gave offerings'; 'u-falchei' means 'and the gatekeepers'; 'beit elaha' means 'house of God' (where 'elaha' translates literally as 'God'); 'dena' means 'that'; 'mindah' means 'offering'; 'belo' means 'without'; 'vahalakh' means 'and he went'; 'la' means 'not'; 'shalit' means 'to rule'; 'le-mirme' means 'in deceit'; 'aleihom' means 'upon them'.
[EZR.7.25] And you, Ezra, are as the wisdom of your God that is in your hand; from me the judges will rule and the decrees that are given will be for all the people who cross the river, for all who know the law of your God, and those who do not know you shall make known. [§]
Ve'ante ezra kechakmat Elohek di-bi-yadek menni shaftein ve-dayyanein di-lehevon da'inin lekol ammah di ba'aver naharah lekol yadei dati Elohek ve-di la yada tehodoon.
'Ve'ante' means 'And you', 'ezra' means 'help' or is a proper name 'Ezra', 'kechakmat' means 'as the wisdom of', 'Elohek' means 'your God' (the divine name Elohim rendered as 'God' and with the suffix indicating possession), 'di-bi-yadek' means 'that is in your hand', 'menni' means 'from me', 'shaftein' means 'judges', 've-dayyanein' means 'and decrees', 'di-lehevon da'inin' means 'that they will be', 'lekol ammah' means 'for all the people', 'di ba'aver naharah' means 'who cross the river', 'lekol yadei dati' means 'for all who know the law', 'Elohek' again 'your God', 've-di la yada tehodoon' means 'and those who do not know, you will make them know'.
[EZR.7.26] And all that is not to be a servant of the law of your God, and the law of the king that we shall count as judgment shall be oppressed from it; behold, death, behold, for the foundation, be for punishment, be cut off and be imprisoned. [§]
vechol di la lehve avad datha di elahakh ve-datha di malka asparna dinah leheve mitaved minneh hen lemut hen lishrosh hen-la'anash nikhsin ve-le'esurin.
'vechol' means 'and all', 'di' is the Aramaic relative particle meaning 'that', 'la' means 'not', 'lehve' means 'to be', 'avad' means 'to serve or work', 'datha' means 'law', 'di elahakh' means 'that your God' (with 'Elah' translated as God), 've-datha' means 'and the law', 'di malka' means 'that the king', 'asparna' means 'we will count', 'dinah' means 'judgment', 'leheve' means 'to be', 'mitaved' means 'oppressed' or 'subjected', 'minneh' means 'from it', 'hen' means 'behold', 'lemut' means 'to death', 'lishrosh' is an idiom meaning 'for the root or foundation', 'hen-la'anash' means 'be for punishment', 'nikhsin' means 'cut off', and 've-le'esurin' means 'and for imprisonment'.
[EZR.7.27] Blessed Yahveh, the Gods of our fathers, who gave this in the heart of the king to restore the house Yahveh that is in Jerusalem. [§]
Baruch Yahveh Elohei Avoteinu Asher Natan Kazot B'lev Ha-melekh Le-farer et-beit Yahveh Asher bi-Yerushalem.
'Baruch' means 'blessed', 'Yahveh' is the literal rendering of the divine name YHVH, 'Elohei' is the construct form of 'Elohim' meaning 'the Gods of', 'Avoteinu' means 'our fathers', 'Asher' means 'who' or 'that', 'Natan' means 'gave', 'Kazot' means 'like this' or 'this', 'B'lev' means 'in the heart of', 'Ha-melekh' means 'the king', 'Le-farer' means 'to restore' or 'to bring back to proper condition', 'et-beit' is the construct marker plus 'house', 'Yahveh' again the divine name, 'Asher' again means 'that which', 'bi-Yerushalem' means 'in Jerusalem'.
[EZR.7.28] And upon me show mercy before the king and his counselors and to all the princes of the king the mighty ones; and I strengthened myself by the hand of Yahveh my God upon me, and I gathered from Israel chief leaders to go up with me. [§]
ve-alai hittah-chesed lifnei ha-melekh ve-yo'atzav u-lekhal sarei ha-melekh ha-gibborim va-ani hit'hazakti ke-yad Yahveh Elohai alai va-ekvetza mi-Yisrael rashim la'alot imi.
've-alai' means 'and upon me', 'hittah-chesed' means 'show mercy', 'lifnei' means 'before', 'ha-melekh' means 'the king', 've-yo'atzav' means 'and his counselors', 'u-lekhal' means 'and to all', 'sarei' means 'the princes', 'ha-gibborim' means 'the mighty ones', 'va-ani' means 'and I', 'hit'hazakti' means 'strengthened myself', 'ke-yad' means 'by the hand of', 'Yahveh' is the personal name of God, 'Elohai' means 'my God', 'alai' means 'upon me', 'va-ekvetza' means 'and I gathered', 'mi-Yisrael' means 'from Israel', 'rashim' means 'heads or chiefs', 'la'alot' means 'to go up', 'imi' means 'with me'.
EZR.8
[EZR.8.1] And these are the heads of their fathers, and they will be accounted, the ones who go up with me in the kingdom of Artaxerxes the king from Babylon. [§]
ve'eleh rashei avoteihem ve'hityachsam ha'olim immi b'malkhut Artachshasta ha-melekh miBavel.
've'eleh' means 'and these', 'rashei' means 'heads of', 'avoteihem' means 'their fathers', 've'hityachsam' means 'and they will be accounted', 'ha'olim' means 'the ones who go up', 'immi' means 'with me', 'b'malkhut' means 'in the kingdom', 'Artachshasta' is the Hebrew transliteration of the Persian king Artaxerxes, 'ha-melekh' means 'the king', and 'miBavel' means 'from Babylon'.
[EZR.8.2] From the sons of Pinchas came their descendants; the sons of Itamar, Daniel, and the sons of David: Chatush. [§]
Mib'nei Pinchas gereshom semib'nei Itamar Daniyel semib'nei David chatush.
'Mib'nei' means 'from the sons of', 'Pinchas' is a personal name, 'gereshom' means 'their descendants', 'semib'nei' means 'the sons of', 'Itamar' is a personal name, 'Daniyel' is a personal name (Daniel), 'David' is a personal name, 'chatush' is a personal name.
[EZR.8.3] From the sons of Shekanyah, the sons of Pharaoh, Zachariah, and with him a total prepared for remembrance of one hundred and fifty. [§]
Mibnei Shekanyah Sim'bnei Parosh Zekharyah ve'immo hityaches lizkarim me'ah vachamishim.
'Mibnei' means 'from the sons of', 'Shekanyah' is a proper name, 'Sim'bnei' means 'the sons of', 'Parosh' is the Hebrew form of 'Pharaoh', 'Zekharyah' is the name 'Zachariah', 've'immo' means 'and with him', 'hityaches' (from the root Y-CH-CH) means 'was prepared/arranged', 'lizkarim' means 'for remembrance', 'me'ah' means 'one hundred', and 'vachamishim' means 'and fifty'.
[EZR.8.4] From the sons of Pachat Moab, Eliyho'eni son of Zerachia, and with him two hundred males. [§]
mibnei pachat Moab Eliyho'eni ben-Zerachia ve'imo matayim hazekarim.
'mibnei' means 'from the sons of', 'pachat' is a place name 'Pachat', 'Moab' is the nation 'Moab', 'Eliyho'eni' is a personal name, 'ben-Zerachia' means 'son of Zerachia', 've'imo' means 'and with him', 'matayim' means 'two hundred', 'hazekarim' means 'the males'.
[EZR.8.5] From the sons of Shekhanya, son of Yachaziel, and with him three hundred men. [§]
Mibnei Shekhanya ben-Yachaziel veimmo shlosh meot hazekharim.
'Mibnei' means 'from the sons (of)', 'Shekhanya' is a proper name, 'ben-Yachaziel' means 'son of Yachaziel', 'veimmo' means 'and with him', 'shlosh' means 'three', 'meot' means 'hundred', 'hazekharim' means 'the males' (the men).
[EZR.8.6] And from the sons of Adin, Eved son of Jonathan, and with him fifty males. [§]
u-mi-bnei Adin Eved ben Yonatan ve-immo chamisim ha-zekharim.
'u-mi-bnei' means 'and from the sons of', 'Adin' is a proper name meaning 'delicate' or a clan name, 'Eved' means 'servant' and is used here as a personal name, 'ben' means 'son', 'Yonatan' is the name Jonathan, 've-immo' means 'and with him', 'chamisim' means 'fifty', 'ha-zekharim' means 'the males' or 'the men'.
[EZR.8.7] And from the children of Eilam Isaiah son of Atalaya, and with him were seventy men. [§]
u-mi-bnei eilam yeshayahu ben atal\u0061yah ve-immo shivim hazekharim.
"u-" means "and", "mi-" means "from", "bnei" means "sons" or "children", "eilam" is a proper name (a place or family name), "yeshayahu" means "salvation of Yahveh" (the personal name Isaiah), "ben" means "son of", "atal\u0061yah" is a proper name meaning "exalted" or "God is above", "ve-" means "and", "immo" means "with him", "shivim" means "seventy", "ha-" is the definite article "the", and "zekharim" means "males" or "men".
[EZR.8.8] And from the children of Shephatya, Zebadya son of Michael, and with him eight males. [§]
Umi-b'nei Shephatya Zebadya ben-Mikhael ve'imo shemonim hazekharim.
'U' means 'and', 'mi' is a contraction of 'mi-' meaning 'from', 'b'nei' means 'the children (of)', 'Shephatya' is a personal name, 'Zebadya' is a personal name, 'ben' means 'son', 'Mikhael' is a personal name, 've'imo' means 'and with him', 'shemonim' means 'eight', 'hazekharim' means 'the males' or 'the male ones'.
[EZR.8.9] From the sons of Joab, Obadiah the son of Jechiel, and with him two hundred and eighteen males. [§]
Mibnei Yoav Obadya ben-Yehi'el ve'immo me'etayim u'shmona asar hazekharim.
'Mibnei' means 'from the sons', 'Yoav' is the personal name Joab, 'Obadya' means 'Obadiah', 'ben-Yehi'el' means 'son of Jechiel', 've'immo' means 'and with him', 'me'etayim' means 'two hundred', 'u'shmona' means 'and eight', 'asar' means 'ten' (together with 'shmona' forming 'eighteen'), and 'hazekharim' means 'the males'.
[EZR.8.10] And from the sons of Shelomit son of Yosefiyah, and with him one hundred and sixty males. [§]
u-mibnei Shelomit ben-Yosefiyah ve-immo meah ve-shishim ha-zekharim.
'u-mibnei' means 'and from the sons of', 'Shelomit' is a personal name, 'ben' means 'son of', 'Yosefiyah' is a personal name, 've-immo' means 'and with him', 'meah' means 'one hundred', 've-shishim' means 'and sixty', 'ha-zekharim' means 'the males' (i.e., male persons).
[EZR.8.11] And from the sons of Bebai, Zekharyah son of Bebai, and with him twenty and eight of the men. [§]
u-mibnei Bebai Zekharyah ben Bebai ve-immo esrim u-shemenah ha-zekharim.
'u' means 'and', 'mibnei' means 'from the sons (of)', 'Bebai' is a proper name, 'Zekharyah' is a proper name, 'ben' means 'son', another 'Bebai' repeats the father's name, 've-immo' means 'and with him', 'esrim' means 'twenty', 'u-shemenah' means 'and eight', 'ha-zekharim' means 'the men' (the male persons).
[EZR.8.12] And from the sons of Azgad, Yohanan the son of the little one, and with him a hundred and ten males. [§]
U-mi-b'nei Azgad Yohanan ben ha-katan ve-immo meah vaasara ha-zekharim.
'U' means 'and', 'mi' means 'from', 'b'nei' means 'the sons of', 'Azgad' is a proper name, 'Yohanan' is a personal name, 'ben' means 'son of', 'ha' means 'the', 'katan' means 'small' or 'little one', 've' means 'and', 'immo' means 'with him', 'meah' means 'a hundred', 'va' means 'and', 'asara' means 'ten', 'ha' means 'the', 'zekharim' means 'males' or 'men'.
[EZR.8.13] And from the sons of Adonikam the later ones, and these are their names: Eliphelet, Yeial, and Shmaya, and with them sixty males. [§]
Umi bnei Adonikam acharonim ve'eleh shemotam Eliphelet Yeial uShma'ya ve'imahhem shishim hazekharim.
'Umi' means 'and from', 'bnei' means 'the sons of', 'Adonikam' is a proper name, 'acharonim' means 'the later ones', 've'eleh' means 'and these', 'shemotam' means 'their names', 'Eliphelet' is a proper name, 'Yeial' is a proper name, 'uShma'ya' means 'and Shmaya' (a proper name), 've'imahhem' means 'and with them', 'shishim' means 'sixty', 'hazekharim' means 'the males'.
[EZR.8.14] And from the sons of Bigvai: Utai and Zabud, and with him were seventy males. [§]
Umi-bnei bigvai utai ve-zabud ve-immo shiv'im hazekharim.
'Umi-bnei' means 'and from the sons of', 'bigvai' is a proper name, 'utai' is a proper name, 've-zabud' means 'and Zabud' (another proper name), 've-immo' means 'and with him', 'shiv'im' means 'seventy', 'hazekharim' means 'the males' or 'the men'.
[EZR.8.15] I gathered them to the river that flows to Ahava, and we camped there three days, and I examined among the people and the priests and the sons of Levi, and I found none there. [§]
vaekbatsem el-hanahar ha-ba el-Ahavah va-nachaneh sham yamim shloshah va-avinah baam uva kohanim u-mibnei Levi lo-matsati sham.
"vaekbatsem" means "I gathered them", "el-hanahar" means "to the river", "ha-ba" means "that comes/flows", "el-Ahavah" is a place name meaning "to Ahava", "va-nachaneh" means "and we camped", "sham" means "there", "yamim" means "days", "shloshah" means "three", "va-avinah" means "and I examined/looked among", "baam" means "the people", "uva kohanim" means "and the priests", "u-mibnei Levi" means "and the sons of Levi", "lo-matsati" means "I found none", "sham" again means "there".
[EZR.8.16] And I sent to Eliezer, to Ariel, to Shemaiah, and to Elnathan, and to Yariv, and to Elnathan again, and to Nathan, and to Zechariah, and to Meshullam, the chiefs, and to Yoariv, and to Elnathan, the wise. [§]
vaeshlacha leeliezar laariel lishmaiah ulel'natan uleyariv ulel'natan ulenatan velizkaryah velimshullam rashim uleyoyariv ulel'natan mebinim.
'vaeshlacha' means 'and I sent'; 'leeliezar' means 'to Eliezer'; 'laariel' means 'to Ariel'; 'lishmaiah' means 'to Shemaiah'; 'ulel'natan' means 'and to Elnathan' (a name meaning 'God has given'); 'uleyariv' means 'and to Yariv'; the second 'ulel'natan' repeats the same name; 'ulenatan' means 'and to Nathan'; 'velizkaryah' means 'and to Zechariah'; 'velimshullam' means 'and to Meshullam'; 'rashim' means 'heads' or 'chiefs'; 'uleyoyariv' means 'and to Yoariv'; the final 'ulel'natan' again means 'and to Elnathan'; 'mebinim' means 'understanding' or 'wise ones'.
[EZR.8.17] And I brought them upon Iddo the head in the place of Bechasfya, and I placed in their mouths words to speak to Iddo his brother the appointed in the place of Bechasfya to bring to us servants to the house of our God. [§]
vaavtze otam al-Iddo ha-rosh bechasfya ha-makom va'asimah befihem devarim le'daber el-Iddo achiv hanetunim bechasfya ha-makom le'havi lanu meshratim le'beit Eloheinu.
'vaavtze' means 'and I brought out', 'otam' means 'them', 'al-Iddo' means 'upon Iddo', 'ha-rosh' means 'the head', 'bechasfya' is a place name transliterated as 'Bechasfya', 'ha-makom' means 'the place', 'va'asimah' means 'and I placed', 'befihem' means 'in their mouths', 'devarim' means 'words', 'le'daber' means 'to speak', 'el-Iddo' means 'to Iddo', 'achiv' means 'his brother', 'hanetunim' means 'the appointed', 'le'havi lanu' means 'to bring to us', 'meshratim' means 'servants', 'le'beit' means 'to the house of', 'Eloheinu' means 'our God' (the word Elohim is rendered as "the Gods" but in the possessive form here it denotes a singular deity, so it is translated as "our God").
[EZR.8.18] And they brought to us by the hand of our God the good upon us a man of wisdom from the sons of Machli, son of Levi, son of Israel, and Sherevyah and his sons and his brothers, eighteen. [§]
vayyabiu lanu kayad-eloheinu hattova alenu ish sechel mibnei machli ben-levi ben-yisrael v'sherevyah uvanav ve'echav shmona asar.
'vayyabiu' means 'and they brought', 'lanu' means 'to us', 'kayad' means 'by the hand', 'eloheinu' means 'our God', 'hattova' means 'the good', 'alenu' means 'upon us', 'ish' means 'a man', 'sechel' means 'of wisdom' (a wise man), 'mibnei' means 'from the sons of', 'machli' is a personal name, 'ben-levi' means 'son of Levi', 'ben-yisrael' means 'son of Israel', 'v'sherevyah' means 'and Sherevyah', 'uvanav' means 'and his sons', 've'echav' means 'and his brothers', 'shmona' means 'eighteen', 'asar' means 'ten'; together 'shmona asar' is the number eighteen.
[EZR.8.19] and Hashavyah and with him Yeshayah of the sons of Merari, his brothers and their sons, twenty. [§]
ve'et-Hashavyah ve'itto Yeshayah mib'nei Merari echav u'vneihem esrim.
've'et' means 'and', 'Hashavyah' is a proper name, 've'itto' means 'and with him', 'Yeshayah' is a proper name (often rendered Yeshayahu), 'mib'nei' means 'from the sons of', 'Merari' is a proper name, 'echav' means 'his brothers', 'u'vneihem' means 'and their sons', 'esrim' means 'twenty'.
[EZR.8.20] And from the contributions that David and the princes gave for the service of the Levites, contributions two hundred and twenty, all were marked with names. [§]
u-min ha-netinin she-natan David ve-hasarim la-avodat ha-leviyim netinin meatai ve-eshrim kulam niqqvu b'shemot.
'u-min' means 'and from', 'ha-netinin' means 'the contributions', 'she-natan' means 'that gave', 'David' is the name David, 've-hasarim' means 'and the princes', 'la-avodat' means 'for the service of', 'ha-leviyim' means 'the Levites', 'netinin' means 'contributions', 'meatai' means 'two hundred', 've-eshrim' means 'and twenty', 'kulam' means 'all of them', 'niqqvu' means 'were marked', 'b'shemot' means 'with names'.
[EZR.8.21] And I called there a fast on the river Ahava to humble myself before our God, to ask Him for a straight path for us and to tend to us and to all our possessions. [§]
Va'ekra sham tzom al-hanahar Ahava lehit'anot lifnei Eloheinu levakesh mimeh derech yesharah lanu uletappeinu ulekhol-rekhushenu.
'Va'ekra' means 'and I called', 'sham' means 'there', 'tzom' means 'fast', 'al-hanahar' means 'upon the river', 'Ahava' is a place name, 'lehit'anot' means 'to humble oneself', 'lifnei' means 'before', 'Eloheinu' means 'our God', 'levakesh' means 'to ask', 'mimeh' means 'from Him', 'derech yesharah' means 'a straight path', 'lanu' means 'for us', 'uletappeinu' means 'and to tend to us', 'ulekhul-rekhushenu' means 'and for all our possessions'.
[EZR.8.22] For I was ashamed to ask the king for strength and horses to aid us against the enemy on the road, because we said to the king, "Say, the hand of our God is upon all who seek him for good, and his strength and his anger are upon all who forsake him." [§]
Ki boshti lish'ol min haMelekh chayil uparashim le'azarenu meoyev ba-darekh ki amarnu laMelekh le'emor yad Eloheinu al kol mevaksav le-tova ve-uzo ve-apo al kol ozvav.
"Ki" means "for", "boshti" means "I was ashamed", "lish'ol" means "to ask", "min" means "from", "haMelekh" means "the king", "chayil" means "strength", "uparashim" means "and horses", "le'azarenu" means "to help us", "meoyev" means "against the enemy", "ba-darekh" means "on the road", "ki" again means "because", "amarnu" means "we said", "laMelekh" means "to the king", "le'emor" means "to say", "yad" means "hand", "Eloheinu" means "our God", "al" means "upon", "kol" means "all", "mevaksav" means "who seek him", "le-tova" means "for good", "ve-uzo" means "and his strength", "ve-apo" means "and his anger", "al kol ozvav" means "upon all who forsake him".
[EZR.8.23] And we fasted and we sought from our God because of this, and He was awakened to us. [§]
Vannatzuma vannavakashah meEloheinu al zot vay'etar lanu.
'Vannatzuma' means 'and we fasted', 'vannavakashah' means 'and we sought', 'meEloheinu' means 'from our God' (the word 'Elohim' is rendered as 'the Gods' in general, but in this construct it denotes the singular God of Israel, here translated as 'our God'), 'al zot' means 'because of this', 'vay'etar' means 'and He was awakened' or 'He aroused Himself', and 'lanu' means 'to us'.
[EZR.8.24] And I will bring down the heads of the priests, twelve, to the servant named Chashabiah, and with them ten of their brothers. [§]
vaavdila misharei hakohanim sheney asar le'sherbiya hashabya ve'imahhem me'acheihem asarah.
'vaavdila' means 'and I will bring down', 'misharei' means 'heads of', 'hakohanim' means 'the priests', 'sheney asar' together means 'twelve', 'le'sherbiya' means 'to the servants', 'hashabya' is a proper name (Chashabiah), 've'imahhem' means 'and with them', 'me'acheihem' means 'from their brothers', 'asarah' means 'ten'.
[EZR.8.25] And I weighed for them the silver and the gold and the vessels, the tribute of the house of our God; let the king raise them, and his counselors, and his princes, and all Israel who are present. [§]
vaeshkola lahem et hakesef ve-et hazahav ve-et hakelim terumat beit elohenu haherimu hamelech veyotzav vesharav vekhol yisrael hanimtzaim.
'vaeshkola' means 'and I weighed', 'lahem' means 'for them', 'et' is the direct object marker, 'hakesef' means 'the silver', 've-et' means 'and the', 'hazahav' means 'the gold', 've-et' again 'and the', 'hakelim' means 'the vessels', 'terumat' means 'tribute' or 'offering', 'beit' means 'house', 'elohenu' means 'our God' (using 'El' = God), 'haherimu' means 'raise up' (imperative), 'hamelech' means 'the king', 've-yoatzav' means 'and his counselors', 've-sharav' means 'and his princes', 'vekhol' means 'and all', 'yisrael' means 'Israel', 'hanimtzaim' means 'who are found' or 'who are present'.
[EZR.8.26] And I weighed on their hand silver kikkarim six hundred and fifty, and silver vessels a hundred for kikkarim, gold a hundred kikar. [§]
vaeshkela al yadam kesef kikkarim shesh meot vachamishim uklei kesef mea lekikkarim zahav mea kikar.
'vaeshkela' means 'and I weighed', 'al' means 'on', 'yadam' means 'their hand', 'kesef' means 'silver', 'kikkarim' means 'kikkarim' (a weight unit, plural), 'shesh' means 'six', 'meot' means 'hundred', 'vachamishim' means 'and fifty', 'uklei' means 'and vessels', second 'kesef' again means 'silver', 'mea' means 'a hundred', 'lekikkarim' means 'for kikkarim', 'zahav' means 'gold', third 'mea' means 'a hundred', 'kikar' means 'kikar' (a weight unit, singular).
[EZR.8.27] and the golden things twenty for the archons, a thousand, and the bronze vessels polished, good, two, splendid like gold. [§]
ukforei zahav esrim ladarkonim elef uklei nechoshet mutzav tovah shnayim hamudot kazzahav.
'ukforei' means 'and the (things) of', 'zahav' means 'gold', 'esrim' means 'twenty', 'ladarkonim' means 'for the archons', 'elef' means 'a thousand', 'uklei' means 'and the vessels of', 'nechoshet' means 'bronze', 'mutzav' means 'polished', 'tovah' means 'good', 'shnayim' means 'two', 'hamudot' means 'splendid', 'kazzahav' means 'like gold'.
[EZR.8.28] And I said to them, you are holy to Yahveh, and the vessels are holy, and the silver and the gold are a gift to Yahveh, God of your fathers. [§]
Vaomerah alehem atem qodesh lYahveh, veha'kelim qodesh, veha'kesef veha'zahav nedavah lYahveh Elohei avoteikhem.
'Vaomerah' means 'and I said', 'alehem' means 'to them', 'atem' means 'you (plural)', 'qodesh' means 'holy', 'lYahveh' means 'to Yahveh' (the literal translation of YHVH), 'veha'kelim' means 'and the vessels', another 'qodesh' means 'holy', 'veha'kesef' means 'and the silver', 'veha'zahav' means 'and the gold', 'nedavah' means 'offering' or 'gift', 'lYahveh' again means 'to Yahveh', 'Elohei' means 'God of' (construct form of Elohim, literally 'the God of'), and 'avoteikhem' means 'your fathers'.
[EZR.8.29] Keep watch and keep guard until you weigh before the princes of the priests and the Levites and the princes of the fathers for Israel in Jerusalem the offerings of the house of Yahveh. [§]
shikdu veshimru ad tishk'lu lifnei sarei hakohanim vehalviyim vesarei haavot leYisrael birushalam halishkot beit Yahveh.
'shikdu' means 'keep watch', 'veshimru' means 'and keep guard', 'ad' means 'until', 'tishk'lu' means 'you weigh', 'lifnei' means 'before', 'sarei' means 'princes' or 'heads', 'hakohanim' means 'the priests', 'vehalviyim' means 'and the Levites', 'vesarei' means 'and the princes', 'haavot' means 'of the fathers', 'leYisrael' means 'for Israel', 'birushalam' means 'in Jerusalem', 'halishkot' means 'the offerings', 'beit' means 'house of', 'Yahveh' is the literal translation of the divine name YHVH.
[EZR.8.30] And the priests and the Levites received the weight of the silver and the gold and the vessels to bring to Jerusalem to the house of our God. [§]
ve-kiblu hakohanim ve-halviim mishkal hakeseph ve-hazahav ve-hakelim le-havi li-yerushalayim le-beit Eloheinu.
've' means 'and', 'kiblu' means 'received', 'hakohanim' means 'the priests', 've' again means 'and', 'halviim' means 'the Levites', 'mishkal' means 'the weight', 'hakeseph' means 'the silver', 've' means 'and', 'hazahav' means 'the gold', 've' means 'and', 'hakelim' means 'the vessels', 'le-havi' means 'to bring', 'li-yerushalayim' means 'to Jerusalem', 'le-beit' means 'to the house', 'Eloheinu' means 'our God' (the literal translation of the divine name).
[EZR.8.31] We set out from the river Ahavah on the twelfth day of the first month to go to Jerusalem, and the hand of our God was upon us and rescued us from the palm of the enemy and a robber on the road. [§]
va-nissa'ah min-nehar Ahavah bi-shneim asar la-chodesh ha-rishon la-lechet Yerushalem ve-yad Eloheinu haytah alenu va-yatzilenu mi-kaf oyev ve-orev al-hadarach.
'va-nissa'ah' means 'and we set out', 'min-nehar' means 'from the river', 'Ahavah' is a proper name of a river, 'bi-shneim asar' means 'in twelve', 'la-chodesh' means 'of the month', 'ha-rishon' means 'the first', 'la-lechet' means 'to go', 'Yerushalem' means 'Jerusalem', 've-yad' means 'and the hand', 'Eloheinu' means 'our God' (the name Elohim rendered literally as 'the Gods', here with the possessive suffix meaning 'our God'), 'haytah' means 'was', 'alenu' means 'upon us', 'va-yatzilenu' means 'and rescued us', 'mi-kaf' means 'from the palm/hand', 'oyev' means 'enemy', 've-orev' means 'and a robber', 'al-hadarach' means 'on the road'.
[EZR.8.32] And we came to Jerusalem and we dwelt there three days. [§]
va-navo yerushalem va-neshev sham yamim shloshah.
'va-' means 'and', 'navo' means 'we came', 'yerushalem' is the name Jerusalem, 'va-' again means 'and', 'neshev' means 'we dwelt', 'sham' means 'there', 'yamim' means 'days', 'shloshah' means 'three'.
[EZR.8.33] And on the fourth day the silver and the gold and the vessels were weighed in the house of our God at the hand of Meremoth son of Uriah the priest, and with him Elazar son of Pinchas, and with them Yozabad son of Yeshua and Noadiyah son of Binnui the Levites. [§]
uVayom ha-revii nishkal ha-kesef ve-hazahav ve-ha-kelim be-veit Eloheinu al Yad-Meremot ben-Uriah ha-kohein ve-immo Elazar ben-Pinchas ve-imahhem Yozabad ben-Yeshua ve-Noadiyah ben-Binnui ha-Leviim.
'uVayom' means 'on the day', 'ha-revii' means 'the fourth', 'nishkal' means 'was weighed', 'ha-kesef' means 'the silver', 've-hazahav' means 'and the gold', 've-ha-kelim' means 'and the vessels', 'be-veit' means 'in the house of', 'Eloheinu' means 'our God' (the root Elohim is rendered as 'the Gods', but the possessive form denotes singular 'God'), 'al' means 'by' or 'at', 'Yad-Meremot' means 'the hand of Meremoth', 'ben-Uriah' means 'son of Uriah', 'ha-kohein' means 'the priest', 've-immo' means 'and with him', 'Elazar' is a proper name, 'ben-Pinchas' means 'son of Pinchas', 've-imahhem' means 'and with them', 'Yozabad' is a proper name, 'ben-Yeshua' means 'son of Yeshua', 've-Noadiyah' means 'and Noadiyah', 'ben-Binnui' means 'son of Binnui', 'ha-Leviim' means 'the Levites'.
[EZR.8.34] In number and in weight for all, and all the weight was written at that time. [§]
be-mispar be-mishkal la-kol vay-yikatev kol-ha-mishkel ba-et ha-hee.
'be-mispar' means 'in number', 'be-mishkal' means 'in weight', 'la-kol' means 'for everything' or 'to all', 'vay-yikatev' means 'and it was written', 'kol' means 'all', 'ha-mishkel' means 'the weight', 'ba-et' means 'at the time', 'ha-hee' means 'that (specific) time'.
[EZR.8.35] Those who came from the captivity, the children of the exile, offered sacrifices to the Gods of Israel: twelve bulls for all Israel, ninety‑six stags, seventy‑seven lambs, twelve sin‑offering goats; all of it was an offering to Yahveh. [§]
habba'im mehashvi b'nei-hagolah hiqrivu olot leElohei Yisrael parim shenayim-asar al-kol Yisrael eilim tish'im veshisha kevasim shiv'im veshiv'ah tzefirei chatat shenayim asar hakol ola laYahveh.
'habba'im' means 'those who come', 'mehashvi' means 'from the captivity', 'b'nei-hagolah' means 'sons of the exile', 'hiqrivu' means 'they offered', 'olot' means 'sacrifices', 'leElohei' means 'to the Gods' (Elohim translated literally as 'the Gods'), 'Yisrael' means 'Israel', 'parim' means 'bulls', 'shenayim-asar' means 'twelve', 'al-kol' means 'upon all', 'Yisrael' again 'Israel', 'eilim' means 'stags', 'tish'im' means 'ninety', 'veshisha' means 'and six', 'kevasim' means 'lambs', 'shiv'im' means 'seventy', 'veshiv'ah' means 'and seven', 'tzefirei' means 'young goats', 'chatat' means 'sin offering', 'shenayim asar' means 'twelve', 'hakol' means 'all', 'olah' means 'offering', 'laYahveh' means 'to Yahveh' (YHVH translated as Yahveh).
[EZR.8.36] They gave the king's tribute to Ahashdarpenei the king and the crossings over the river, and they carried the people and the house of the Gods. [§]
Vayyitnu et-dotei ha-melekh la-Ahashdarpenei ha-melekh u-pachavot ever ha-nahar v'nissu et-ha-am v'et-bet ha-elohim.
'Vayyitnu' means 'they gave', 'et' is the accusative marker, 'dotei ha-melekh' means 'the king's tribute', 'la-Ahashdarpenei ha-melekh' means 'to Ahashdarpenei the king', 'u-pachavot' means 'and the crossings', 'ever ha-nahar' means 'across the river', 'v'nissu' means 'and they carried', 'et-ha-am' means 'the people', 'v'et' means 'and', 'bet ha-elohim' means 'the house of the Gods' (with Elohim rendered as 'the Gods' per literal translation rule).
EZR.9
[EZR.9.1] When these things were finished, the princes approached me, saying, 'The people Israel and the priests and the Levites will not be separated from the peoples of the lands, as their abominations, the Canaanite, the Hittite, the Perizzite, the Jebusite, the Ammonite, the Moabite, the Egyptian, and the Amorite.' [§]
uk'chalot eleh nigeshu elai ha'sarim le'emor lo nivd'lu ha'am Yisrael ve'ha'kohanim ve'halviyim me'amei ha'aratzot k'to'avoteihem la'Kna'ani ha'Chiti ha'P'rizzi ha'Yevusi ha'Amoni ha'Mo'avi ha'Mitsri ve'ha'Amori.
'uk'chalot' means 'when these things were finished', 'eleh' means 'these', 'nigeshu' means 'they approached', 'elai' means 'to me', 'ha'sarim' means 'the princes', 'le'emor' means 'saying', 'lo nivd'lu' means 'they will not be separated', 'ha'am' means 'the people', 'Yisrael' means 'Israel', 've'ha'kohanim' means 'and the priests', 've'halviyim' means 'and the Levites', 'me'amei' means 'from the peoples', 'ha'aratzot' means 'of the lands', 'k'to'avoteihem' means 'as their abominations', 'la'Kna'ani' means 'the Canaanite', 'ha'Chiti' means 'the Hittite', 'ha'P'rizzi' means 'the Perizzite', 'ha'Yevusi' means 'the Jebusite', 'ha'Amoni' means 'the Ammonite', 'ha'Mo'avi' means 'the Moabite', 'ha'Mitsri' means 'the Egyptian', and 've'ha'Amori' means 'and the Amorite'.
[EZR.9.2] For they lifted from their daughters to them and to their sons and they intermingled the seed of the holy among the peoples of the lands and the hand of the princes and the false gods was in the upper this first. [§]
ki-nasu mi-bnoteyhem lahem ve-li-bneyhem ve-hitarevu zera ha-kodesh be-amay ha-aratot ve-yad ha-sarim ve-haseganim hayta ba-ma'al hazeh rishona.
'ki' means 'for', 'nasu' means 'they lifted' or 'took', 'mi-bnoteyhem' means 'from their daughters', 'lahem' means 'to them', 've-li-bneyhem' means 'and to their sons', 've-hitarevu' means 'and they intermingled', 'zera' means 'seed', 'ha-kodesh' means 'the holy', 'be-amay' means 'among the peoples', 'ha-aratot' means 'of the lands', 've-yad' means 'and the hand', 'ha-sarim' means 'of the princes', 've-haseganim' means 'and the false gods', 'hayta' means 'was', 'ba-ma'al' means 'in the upper' or 'above', 'hazeh' means 'this', 'rishona' means 'first'.
[EZR.9.3] And when I heard this thing, I tore my garment and my robe, and I pulled off the hair of my head and my beard, and I sat in mourning. [§]
Ukesham'i et-hadavar hazeh karati et-bigdi u-me'ili va'emrata mi-se'ar roshi u-zekani va'esh'va meshomem.
'Ukesham'i' means 'and when I heard'; 'et' is a grammatical marker of the direct object; 'hadavar' means 'the thing' or 'the word'; 'hazeh' means 'this'; 'karati' means 'I tore'; 'bigdi' means 'my garment'; 'u-me'ili' means 'and my robe'; 'va'emrata' means 'and I pulled off'; 'mi-se'ar' means 'from the hair'; 'roshi' means 'of my head'; 'u-zekani' means 'and my beard'; 'va'esh'va' means 'and I sat'; 'meshomem' means 'in mourning' or 'grieving'.
[EZR.9.4] And to me will be gathered all who are trembling in the words of the Gods of Israel concerning the ascent of the exile, and I sit despondent until the evening offering. [§]
ve'elay yeasfu kol chared be-dibrei elohai Yisrael al ma'al hagolah va'ani yosev meshomem ad leminchat ha'ereb.
've'elay' means 'and to me', 'yeasfu' means 'will be gathered', 'kol' means 'all', 'chared' means 'who are trembling', 'be-dibrei' means 'in the words of', 'elohai Yisrael' means 'the Gods of Israel' (Elohim translated as the Gods), 'al' means 'concerning', 'ma'al' means 'the ascent' or 'going up', 'hagolah' means 'the exile', 'va'ani' means 'and I', 'yosev' means 'sit', 'meshomem' means 'sorrowful' or 'despondent', 'ad' means 'until', 'leminchat' means 'the offering of', and 'ha'ereb' means 'the evening'. The phrase 'leminchat ha'ereb' refers to the evening offering. The translation renders these terms in plain English while preserving the literal sense of the original Hebrew.
[EZR.9.5] And in the evening offering I rose from my lament and, tearing my garment and my robe, I ripped upon my knees and I spread my hands to Yahveh my the Gods. [§]
Uve-minchat ha-ereb kamti mi-ta-aniti uve-ka-rai bigdi u-me-ili va-echra'ah al-birchay va-efr'sah kapa el-Yahveh Elohai.
'Uve-minchat' means 'and in the offering', 'ha-ereb' means 'the evening', 'kamti' means 'I rose', 'mi-ta-aniti' means 'from my lament', 'uve-ka-rai' means 'and (when) I tore', 'bigdi' means 'my garment', 'u-me-ili' means 'and my robe', 'va-echra'ah' means 'and I ripped', 'al-birchay' means 'upon my knees', 'va-efr'sah' means 'and I spread', 'kapa' means 'my hands', 'el-Yahveh' means 'to Yahveh' (the literal rendering of YHVH), and 'Elohai' means 'my the Gods' (the literal rendering of Elohim, which is rendered as 'the Gods').
[EZR.9.6] And I said, my God, I am ashamed and I am humbled to the heights, my God, my face to you, because our iniquities are many above the head, and our shame is great to the heavens. [§]
va'omarah Elohai bosheti ve-nikhlamti le-harim Elohai panai elekha ki avonoteinu ravu le-ma'alah rosh ve-ashmatenenu gadelah ad la-shamayim.
'va'omarah' means 'and I said', 'Elohai' means 'my God', 'bosheti' means 'I am ashamed', 've-nikhlamti' means 'and I am humbled', 'le-harim' means 'to the heights/mountains', 'panai' means 'my face', 'elekha' means 'to you', 'ki' means 'because', 'avonoteinu' means 'our iniquities', 'ravu' means 'are many', 'le-ma'alah' means 'above', 'rosh' means 'the head', 've-ashmatenenu' means 'and our shame', 'gadelah' means 'is great', 'ad' means 'to/until', 'la-shamayim' means 'the heavens'.
[EZR.9.7] From the days of our ancestors we have been in great shame up to this day, and because of our sins we were given; we are our own kings, our own priests, in the hands of the kings of the lands, by the sword, by the scourge, by the bronze, and by the shame of faces as on this day. [§]
Mi-ymei Avoteinu Anachnu Beashmah Gdolah ad hayom hazeh, Uvaavonoteinu Nittannu Anachnu Melacheinu Kohaneinu Beyad Malchei ha'aratzot Bacherav Bashvi uBabeizah uBeboshet Panim kehayom hazeh.
'Mi-ymei' means 'from the days of', 'Avoteinu' means 'our fathers', 'Anachnu' means 'we', 'Beashmah' means 'in shame', 'Gdolah' means 'great', 'ad' means 'until', 'hayom' means 'the day', 'hazeh' means 'this', 'Uvaavonoteinu' means 'and in our sins', 'Nittannu' means 'we were given', 'Melacheinu' means 'our kings', 'Kohaneinu' means 'our priests', 'Beyad' means 'by the hand of', 'Malchei ha'aratzot' means 'the kings of the lands', 'Bacherav' means 'by the sword', 'Bashvi' means 'by the scourge', 'UBabeizah' means 'and by the bronze', 'UBeboshet' means 'and by the shame', 'Panim' means 'faces', 'kehayom hazeh' means 'as today this'. No divine names appear in this verse, so the literal translations for divine titles are not applied.
[EZR.9.8] Now, for a short moment there was a plea from Yahveh our God to provide us a rescue and to give us a stake in His holy place to enlighten our eyes, our God, and to grant us a brief life in our service. [§]
Ve'atah kim'at rega hayta tekhina me'et Yahveh Eloheinu lehashir lanu p'litah ve'latet lanu yated bimekom kodsho leha'ir einenu Eloheinu uletitenu michyah me'at be'avdatenu.
'Ve'atah' means 'now', 'kim'at rega' means 'for a short moment', 'hayta' means 'there was', 'tekhina' means 'a prayer' or 'plea', 'me'et' means 'from', 'Yahveh' is the literal translation of the divine name YHVH, 'Eloheinu' means 'our God' (with 'El' translated as 'God'), 'lehashir' means 'to leave' or 'to provide', 'lanu' means 'for us', 'p'litah' means 'rescue' or 'escape', 've'latet' means 'and to give', 'yated' means 'a stake' or 'support', 'bimekom' means 'in a place', 'kodsho' means 'His holy place' (with 'kodesh' = holy), 'leha'ir' means 'to enlighten', 'einenu' means 'our eyes', again 'Eloheinu' = 'our God', 'uletitenu' means 'and to give us', 'michyah' means 'life', 'me'at' means 'a little' or 'brief', 'be'avdatenu' means 'in our service' or 'in our servitude'. The divine name Yahveh is rendered directly, and 'God' is used for El/Elohim per the given rules.
[EZR.9.9] For we are servants, and in our service we have not abandoned our God, and He extended kindness upon us before the kings of Persia to give us life to lift up the house of our God and to set up his swords and to give us a border in Judah and in Jerusalem. [§]
ki avadim anachnu uve'adutenu lo azavnu Eloheinu vayat alenu chesed lifnei malchei Paras latet lanu michya leromem et beit Eloheinu ulehaamid et charevotav velaet lanu gader biYehudah uviYerushalaim.
'ki' means 'for'; 'avadim' means 'servants' or 'slaves'; 'anachnu' means 'we'; 'uve'adutenu' means 'and in our service/servitude'; 'lo' means 'not'; 'azavnu' means 'abandoned'; 'Eloheinu' means 'our God' (the singular form of Elohim used possessively); 'vayat' means 'and He caused' or 'and He extended'; 'alenu' means 'upon us'; 'chesed' means 'kindness' or 'lovingkindness'; 'lifnei' means 'before' or 'in the presence of'; 'malchei' means 'kings of'; 'Paras' means 'Persia'; 'latet' means 'to give'; 'lanu' means 'to us'; 'michya' means 'life'; 'leromem' means 'to lift up' or 'to exalt'; 'et' is a direct object marker; 'beit' means 'house'; 'Eloheinu' again 'our God'; 'ulehaamid' means 'and to set up' or 'to establish'; 'charevotav' means 'his swords'; 'velaet' means 'and to give'; 'gader' means 'border' or 'boundary'; 'biYehudah' means 'in Judah'; 'viYerushalaim' means 'and in Jerusalem'.
[EZR.9.10] Now what shall we say, our God, after this, because we have forsaken your commandments. [§]
veatta mah-nomar eloheinu acharei-zot ki azavnu mitzvotcha.
'veatta' means 'now' (with the conjunction 'and'), 'mah-nomar' means 'what shall we say', 'eloheinu' means 'our God' (the name Elohim with the possessive pronoun, translated literally as 'our God'), 'acharei-zot' means 'after this', 'ki' means 'because', 'azavnu' means 'we have forsaken', and 'mitzvotcha' means 'your commandments' (plural, the word for commandment). The divine name Elohim is rendered as 'God' and with the possessive becomes 'our God' to keep literal meaning.
[EZR.9.11] That you commanded by the hand of your servants the prophets, saying: The land which you are coming to inherit is a defiled land; it is in the defilement of the peoples of the nations, by their abominations which fill it from mouth to mouth in their impurity. [§]
asher tzivit beyad avadim hanaviim le'emor ha'aretz asher atem ba'im lerishtah eretz nidah hi benidat amei ha'aratzot bto'avoteihem asher milu'ah mi-peh el-peh b'tum'atam
'asher' means 'that' or 'which'; 'tzivit' means 'you commanded'; 'beyad' means 'by the hand of'; 'avadim' means 'servants'; 'hanaviim' means 'the prophets'; 'le'emor' means 'to say'; 'ha'aretz' means 'the land'; second 'asher' same as first; 'atem' means 'you (plural)'; 'ba'im' means 'are coming'; 'lerishtah' means 'to inherit it'; 'eretz' means 'land'; 'nidah' means 'defiled' or 'unclean'; 'hi' means 'it is'; 'benidat' means 'in the defilement of'; 'amei' means 'the peoples of'; 'ha'aratzot' means 'the nations'; 'bto'avoteihem' means 'by their abominations'; 'asher' again means 'that'; 'milu'ah' means 'they fill'; 'mi-peh' means 'from mouth'; 'el-peh' means 'to mouth'; 'b'tum'atam' means 'in their impurity'.
[EZR.9.12] Now, do not give your daughters to their sons, and do not take their daughters to your sons, and do not seek their peace and goodness forever, for the purpose of being strong, and you will eat the good of the land, and you will inherit to your sons forever. [§]
ve'atah benoteichem al-titenu livnehem uvenoteihem al-tisu livnechem velo-tidreshu shlomam ve'tovtam ad olam lema'an techezu ve'achaltem et-tuv haaretz vehorash'tem livneichem ad olam.
've'atah' means 'now', 'benoteichem' means 'your daughters', 'al-titenu' means 'do not give', 'livnehem' means 'to their sons', 'uvenoteihem' means 'their daughters', 'al-tisu' means 'do not take', 'livnechem' means 'to your sons', 'velo-tidreshu' means 'and do not seek', 'shlomam' means 'their peace', 've'tovtam' means 'and their goodness', 'ad olam' means 'forever', 'lema'an' means 'for the purpose of', 'techezu' means 'you may be strong', 've'achaltem' means 'and you will eat', 'et-tuv' means 'the good', 'haaretz' means 'of the land', 'vehorash'tem' means 'and you will inherit', 'livneichem' means 'to your sons', 'ad olam' means 'forever'.
[EZR.9.13] And after all that has come upon us in our evil deeds and in our great sin, because you, our God, have hidden a provision from our iniquity and you gave us an escape like this. [§]
ve'acharei kol-haba alenu bema'aseinu hare'im uve'ashmateinu hagdolah ki attah elohenu chasakta lemata me'avoneinu venatata lanu pletah kazoat.
've'acharei' means 'after', 'kol' means 'all', 'ha'baa' means 'that has come', 'alenu' means 'upon us', 'bema'aseinu' means 'in our deeds', 'hare'im' means 'the evils', 'uve'ashmateinu' means 'and in our great sin', 'hagdolah' means 'the great', 'ki' means 'because', 'attah' means 'you', 'elohenu' means 'our God', 'chasakta' means 'you have hidden', 'lemata' means 'to a measure' (a figurative sense of provision or remedy), 'me'avoneinu' means 'from our iniquity', 'venatata' means 'you gave', 'lanu' means 'to us', 'pletah' means 'escape', 'kazoat' means 'like this'.
[EZR.9.14] Shall we again break your commandments and become a people of these abominations? Will you not be angry with us until all is destroyed, with no remnant and no escape. [§]
hanashuv lehaper mitzvoteykha ulehitatten beamei hatoevot haeleh halo teenafbanu adkalleh leein sheerit upleita
'hanashuv' means 'shall we return/again', 'lehaper' means 'to break', 'mitzvoteykha' means 'your commandments', 'ulehitatten' means 'and to become defiled or to be abased', 'beamei' means 'among the people of', 'hatoevot' means 'the abominations', 'haeleh' means 'these', 'halo' means 'will not', 'teenafbanu' means 'you will be angry with us', 'adkalleh' means 'until all', 'leein' means 'no', 'sheerit' means 'remnant', 'upleita' means 'escape or salvation'.
[EZR.9.15] Yahveh the Gods of Israel, you are righteous, for we have been saved as a rescue today; behold we are before you in our guilt, for there is no standing before you because of this. [§]
Yahveh Elohei Yisrael tzaddik atah ki nisharnu p'leita kehayom hazeh hinnu lefanekha beashmateinu ki ein laamod lefanekha al zot.
'Yahveh' is the literal rendering of YHVH. 'Elohei' means 'the Gods' (the plural form of Elohim). 'Yisrael' means 'Israel'. 'tzaddik' means 'righteous'. 'atah' means 'you'. 'ki' means 'for' or 'because'. 'nisharnu' means 'we have been saved'. 'p'leita' means 'as a rescue' or 'deliverance'. 'kehayom hazeh' means 'as today this' (i.e., 'today'). 'hinnu' means 'behold, we are'. 'lefanekha' means 'before you'. 'beashmateinu' means 'in our guilt' or 'in our sin'. 'ein' means 'there is not'. 'laamod' means 'to stand' or 'to remain standing'. 'al zot' means 'because of this'. The names of God are rendered literally as instructed.
EZR.10
[EZR.10.1] And as Ezra prayed and as he wept, and fell down before the house of the Gods, a great assembly of Israel gathered to him: men, women, and children, because the people wept a great weeping. [§]
u kehitpalel Ezra u kehitvaddoto bohe u mitnapel lifnei beit haElohim nikbetsu elav miYisrael kahal rav-meod anashim ve nashim ve yladim ki bakhu haam harbeh bekhe.
'u' means 'and', 'kehitpalel' means 'as he prayed', 'Ezra' is the name of the priest, 'kehitvaddoto' means 'as he confessed', 'bohe' means 'crying', 'u' again means 'and', 'mitnapel' means 'falling down', 'lifnei' means 'before', 'beit haElohim' means 'house of the Gods' (Elohim is translated as the Gods), 'nikbetsu' means 'they gathered', 'elav' means 'to him', 'miYisrael' means 'from Israel', 'kahal' means 'assembly', 'rav-meod' means 'a great multitude', 'anashim' means 'men', 've nashim' means 'and women', 've yladim' means 'and children', 'ki' means 'because', 'bakhu' means 'they wept', 'haam' means 'the people', 'harbeh' means 'much/many', 'bekhe' means 'weeping'.
[EZR.10.2] And answered Shekhaniah son of Yechi'el from the sons of Olam and he said to Ezra, We have increased in our Gods and we will seat foreign women from the peoples of the land, and now there is a hope for Israel regarding this. [§]
Vayyan Shekhaniah ben-Yechi'el mibnei Olam vayomer leEzra Anachnu ma'alnu beEloheinu vaNoshev nashim nachriyot me'am haaretz ve'atah yesh-mikveh leYisrael al zot.
'Vayyan' means 'and answered', 'Shekhaniah' is a personal name, 'ben-Yechi'el' means 'son of Yechi'el', 'mibnei' means 'from the sons', 'Olam' is a proper name meaning 'eternity', 'vayomer' means 'and he said', 'leEzra' means 'to Ezra', 'Anachnu' means 'we', 'ma'alnu' means 'have increased' or 'have risen', 'beEloheinu' means 'in our Gods' (the word Elohim is rendered literally as 'the Gods' and the suffix '-nu' adds 'our'), 'vaNoshev' means 'and we will seat' or 'and we will sit', 'nashim' means 'women', 'nachriyot' means 'foreign' or 'strange', 'me'am' means 'from the peoples', 'haaretz' means 'the land', 've'atah' means 'and now', 'yesh-mikveh' means 'there is a hope' (mikveh can mean 'hope' or 'expectation'), 'leYisrael' means 'for Israel', and 'al zot' means 'upon this' or 'regarding this'.
[EZR.10.3] Now the covenant of our God has been broken to bring out all women and the newborn from them by the counsel of my Lord, and the crippled by the command of our God, and it shall be done as a punishment. [§]
ve'atah nikhrat brit leEloheinu lehotzi kol nashim ve'hanolad mehem ba'atsat Adonai ve'hacheredim b'mitzvat Eloheinu ve'katorah ye'aseh.
've'atah' means 'now' (conjunctive 'and now'), 'nikhrat' means 'has been broken', 'brit' means 'covenant', 'leEloheinu' means 'our God', 'lehotzi' means 'to bring out' or 'to take out', 'kol' means 'all', 'nashim' means 'women', 've'hanolad' means 'and the one born' (the newborn), 'mehem' means 'from them', 'ba'atsat' means 'by the counsel of', 'Adonai' means 'my Lord', 've'hacheredim' means 'and the crippled' (the lame), 'b'mitzvat' means 'by the command of', 'Eloheinu' means 'our God', 've'katorah' means 'as a punishment' or 'as retribution', 'ye'aseh' means 'shall be done' or 'will be done'.
[EZR.10.4] Rise, for the matter is upon you, and we are with you; be strong and act. [§]
Qum ki al-kha ha-davar va-anachnu imakh chazak ve'aseh.
'Qum' means 'rise' or 'stand up', 'ki' means 'for' or 'because', 'al-kha' means 'upon you' (literally 'on you'), 'ha-davar' means 'the matter' or 'the thing', 'va-anachnu' means 'and we', 'imakh' means 'with you', 'chazak' means 'be strong', and 've'aseh' means 'and do' or 'and act'. The phrase 'ha-davar' refers to an important task or issue that lies before the listener.
[EZR.10.5] Ezra rose up and swore the heads of the priests, the Levites, and all Israel to do this matter, and they swore. [§]
Vayakam Ezra vayashba et sarei hakohanim ha'leviyyim ve'khol Yisrael la'asot kadavar hazeh vayishave'u.
'Vayakam' means 'and he rose', 'Ezra' is a proper name, 'vayashba' means 'and he swore', 'et' is a direct‑object marker (not translated), 'sarei' means 'heads of', 'hakohanim' means 'the priests', 'ha'leviyyim' means 'the Levites', 've'khol' means 'and all', 'Yisrael' means 'Israel', 'la'asot' means 'to do' or 'for the purpose of doing', 'kadavar' means 'the matter' or 'the thing', 'hazeh' means 'this', and 'vayishaveu' means 'and they swore'.
[EZR.10.6] And Ezra arose from before the house of the Gods and went to the lodging of Yochanan son of Eliashiv and went there bread not ate and water not drank because he mourned over the loss of the exile. [§]
Vayakam Ezra milifnei beit haElohim vayelech el-lishkat Yochanan ben Eliashiv vayelech sham lechem lo akhal umayim lo shatah ki mitabel al ma'al hagolah.
'Vayakam' means 'and he arose', 'Ezra' is a personal name meaning 'help', 'milifnei' means 'from before', 'beit' means 'house', 'haElohim' means 'the Gods', 'vayelech' means 'and he went', 'el' means 'to', 'lishkat' means 'the lodging', 'Yochanan' is a personal name meaning 'Yahweh is gracious', 'ben' means 'son of', 'Eliashiv' is a personal name meaning 'my God is restored', 'sham' means 'there', 'lechem' means 'bread', 'lo' means 'not', 'akhal' means 'he ate', 'umayim' means 'and water', 'shatah' means 'he drank', 'ki' means 'because', 'mitabel' means 'he mourned', 'al' means 'over', 'ma'al' means 'the loss', 'hagolah' means 'the exile'.
[EZR.10.7] And they sent a proclamation in Judah and Jerusalem to all the sons of the exile to gather Jerusalem. [§]
vayyaviru qol bihuda veyerushalam lekol bnei hagola lehqabetz Yerushalam.
'vayyaviru' means 'and they carried' or 'they passed', 'qol' means 'voice' or 'proclamation', 'bihuda' means 'in Judah', 'veyerushalam' means 'and (in) Jerusalem', 'lekol' means 'to all', 'bnei' means 'the sons (of)', 'hagola' means 'the exile', 'lehqabetz' means 'to gather', 'Yerushalam' means 'Jerusalem'.
[EZR.10.8] And all that does not enter within three days, like the counsel of the princes and the elders, will have all his property burned, and he will be separated from the assembly of the exile. [§]
vechol asher lo yavo lishloshet hayamim ka'atzat hasarim vehazkenim yicharem kol rekusho vehu yibadel mikahal hagolah.
'vechol' means 'and all', 'asher' means 'that/which', 'lo' means 'not', 'yavo' means 'will come or enter', 'lishloshet' means 'for three', 'hayamim' means 'the days', 'ka'atzat' means 'like the counsel of', 'hasarim' means 'the princes', 'vehazkenim' means 'and the elders', 'yicharem' means 'will be burned', 'kol' means 'all', 'rekusho' means 'his property', 'vehu' means 'and he', 'yibadel' means 'will be separated', 'mikahal' means 'from the assembly', 'hagolah' means 'the exile'.
[EZR.10.9] And all the men of Judah and Benjamin gathered in Jerusalem for three days; it was the ninth month, the twentieth day of the month, and all the people sat in the square of the house of the Gods, trembling concerning the matter and from the heavens. [§]
Vayikavtsu kol-an'shei Yehudah u'Binyamin Yerushalayim lishloshet hayamim; hu chodesh hat'shiyiy b'esrim bachodesh, vayeshvu kol ha'am birchov beit haElohim mar'iddim al-hadavar u'me'geshamim.
'Vayikavtsu' means 'and they gathered', 'kol-an'shei' means 'all the men of', 'Yehudah' means 'Judah', 'u'Binyamin' means 'and Benjamin', 'Yerushalayim' means 'Jerusalem', 'lishloshet' means 'for three', 'hayamim' means 'days', 'hu' means 'it was', 'chodesh' means 'month', 'hat'shiyiy' means 'the ninth', 'b'esrim' means 'twenty', 'bachodesh' means 'in the month', 'vayeshvu' means 'and they sat', 'kol' means 'all', 'ha'am' means 'the people', 'birchov' means 'in the square', 'beit' means 'house of', 'haElohim' means 'the Gods' (Elohim translated as the Gods), 'mar'iddim' means 'trembling', 'al' means 'concerning', 'hadavar' means 'the matter/word', 'u'me'geshamim' means 'and from the heavens'.
[EZR.10.10] And Ezra the priest rose and said to them, 'You are proud, and you have taken foreign women to add to the disgrace of Israel.' [§]
Vayakam Ezra hakohen vayomer alehem atem me'altem vatoshivu nashim nakhrayot lehosif al ashmat Yisrael.
'Vayakam' means 'and rose', 'Ezra' is the personal name, 'hakohen' means 'the priest', 'vayomer' means 'and said', 'alehem' means 'to them', 'atem' means 'you (plural)', 'me'altem' means 'you are lofty or proud', 'vatoshivu' means 'and you have placed or married', 'nashim' means 'women', 'nakhrayot' means 'foreign', 'lehosif' means 'to add', 'al' means 'to or onto', 'ashmat' means 'shame or disgrace', 'Yisrael' means 'Israel'.
[EZR.10.11] Now give thanks to Yahveh, God of your fathers, and do His will and set yourselves apart from the peoples of the earth and from the foreign women. [§]
veatah tenu toda laYahveh Elohei avoteichem vasu retsono vehivadlu meammei haaretz umin hanashim hanachriot.
'veatah' means 'now', 'tenu' means 'give', 'toda' means 'thanks', 'laYahveh' means 'to Yahveh' (the divine name Yahveh), 'Elohei' means 'God of', 'avoteichem' means 'your fathers', 'vasu' means 'and do', 'retsono' means 'His will', 'vehivadlu' means 'and set yourselves apart', 'meammei' means 'from the peoples', 'haaretz' means 'of the earth', 'umin' means 'and from', 'hanashim' means 'the women', 'hanachriot' means 'the foreign'.
[EZR.10.12] And all the assembly answered and said, 'A great voice, yes, as your words are upon us to do.' [§]
Vayya'nu kol-hakahal vayomeru qol gadol ken kid'v'rikha alenu la'asot.
'Vayya'nu' means 'and they answered', 'kol' means 'all', 'hakahal' means 'the assembly' or 'the congregation', 'vayomeru' means 'and they said', 'qol' means 'voice' or 'sound', 'gadol' means 'great' or 'loud', 'ken' means 'yes' or 'so', 'kid'v'rikha' means 'as your words' (literally 'according to your saying'), 'alenu' means 'upon us' or 'over us', 'la'asot' means 'to do' or 'to act'.
[EZR.10.13] But the people are many, and the time is rainy, and there is no strength to stand outside, and the work is not for one day nor for two, because we have increased in transgressing this matter. [§]
Aval ha'am rav veha'et geshamim ve'ein koach la'amod bachutz vehamelacha lo le-yom echad velo lishnayim ki harvinu lipshoa ba-davar hazeh.
'Aval' means 'but', 'ha'am' means 'the people', 'rav' means 'many', 'veha'et' means 'and the time', 'geshamim' means 'rainy' or 'of rain', 've'ein' means 'and there is not', 'koach' means 'strength', 'la'amod' means 'to stand', 'bachutz' means 'outside', 'vehamelacha' means 'and the work/task', 'lo' means 'not', 'le-yom' means 'for a day', 'echad' means 'one', 'velo' means 'and not', 'lishnayim' means 'for two', 'ki' means 'because', 'harvinu' means 'we have increased/multiplied', 'lipshoa' means 'to transgress/sin', 'ba-davar' means 'in the matter', 'hazeh' means 'this'.
[EZR.10.14] Stand, please, our princes, to all the assembly and all who are in our cities, the one who brings back foreign women will come at appointed times, and with them the elders of the city and city and its judges, until the restoration of the wrath of our God from us, until this matter. [§]
Yaamdu-na sareinu lekhol-hakahal vechol asher beareinu hahoshiv nashim nakhriot yavo leitim mezummanim veimahhem ziknei-ir va'ir veshofteha ad lehashiv charon af Eloheinu mimenu ad ladavar hazeh.
'Yaamdu' means 'stand', 'na' means 'please', 'sareinu' means 'our princes', 'lekhol' means 'to all', 'hakahal' means 'the assembly', 'vechol' means 'and all', 'asher' means 'who', 'beareinu' means 'in our cities', 'hahoshiv' means 'who brings back', 'nashim' means 'women', 'nakhriot' means 'foreign', 'yavo' means 'will come', 'leitim' means 'at times', 'mezummanim' means 'appointed', 'veimahhem' means 'and with them', 'ziknei-ir' means 'elders of the city', 'va'ir' means 'and city', 'veshofteha' means 'and its judges', 'ad' means 'until', 'lehashiv' means 'to restore', 'charon' means 'the wrath', 'af' means 'of', 'Eloheinu' means 'our God', 'mimenu' means 'from us', 'ladavar' means 'the matter', 'hazeh' means 'this'.
[EZR.10.15] Only Yonatan son of Asael and Yachziah son of Hope stood upon this and were paid and Shabbatai the Levite helped them. [§]
Ach Yonatan ben-Asael ve-Yachziah ben-Tikvah amdu al zot u-meshulam ve-Shabbatai ha-Levi azarum.
'Ach' means 'only', 'Yonatan' is a personal name meaning 'Yahveh has given', 'ben-Asael' means 'son of Asael' (Asael being a personal name), 've-Yachziah' means 'and Yachziah' (a personal name meaning 'Yahveh sees'), 'ben-Tikvah' means 'son of Hope', 'amdu' means 'they stood', 'al zot' means 'upon this', 'u-meshulam' means 'and they were paid' or 'and they were settled', 've-Shabbatai' means 'and Shabbatai' (a personal name), 'ha-Levi' means 'the Levite', 'azarum' means 'helped them'.
[EZR.10.16] And so the children of the exile did; Ezra the priest separated the men, heads of the fathers, to the house of their fathers, and all by name, and they sat one day in the eighth month to hear the word. [§]
Vaya'asu ken b'nei haGolah vayibadelu Ezra hakohen anashim rashai ha'avot lebeit avotam vechulam beshemot vayeshvu beyom echad lachodesh ha'ashiri ledaryosh hadavar.
'Vaya'asu' means 'and they did', 'ken' means 'so' or 'thus', 'b'nei' means 'the children of', 'haGolah' means 'the exile', 'vayibadelu' means 'and he separated', 'Ezra' is a proper name, 'hakohen' means 'the priest', 'anashim' means 'men', 'rashai' means 'heads of', 'ha'avot' means 'the fathers', 'lebeit' means 'to the house of', 'avotam' means 'their fathers', 'vechulam' means 'and all', 'beshemot' means 'by name', 'vayeshvu' means 'they sat', 'beyom' means 'on a day', 'echad' means 'one', 'lachodesh' means 'of the month', 'ha'ashiri' means 'the eighth', 'ledaryosh' means 'to hear', 'hadavar' means 'the word'.
[EZR.10.17] And they completed everything: men, the ones who bring foreign women, until one day of the first month. [§]
Vayechalu bakkol anashim hahoshivu nashim nokhriot ad yom echad lachodesh harishon.
'Vayechalu' means 'and they finished/completed', 'bakkol' means 'in everything/all', 'anashim' means 'men/people', 'hahoshivu' means 'the ones who bring/return', 'nashim' means 'women', 'nokhriot' means 'foreign (non-Israelite) women', 'ad' means 'until', 'yom' means 'day', 'echad' means 'one', 'lachodesh' means 'to the month/for the month', 'harishon' means 'the first'.
[EZR.10.18] And he found among the sons of the priests who had taken foreign women the sons of Jeshua son of Jozadak and his brothers Maaseiah and Eliezer and Jareb and Gedaliah. [§]
Vayimma tse miBnei hakohanim asher hoshivu nashim nachriot miBnei Yeshua ben Yotzadak veAchav Maaseyah veEliyazer veYariv uGedalya.
'Vayimma' means 'and he found', 'tse' is a reading of the verb 'found' (from matze), 'miBnei' means 'among the sons of', 'hakohanim' means 'the priests', 'asher' means 'who', 'hoshivu' means 'had taken', 'nashim' means 'women', 'nachriot' means 'foreign', 'miBnei' again 'the sons of', 'Yeshua' is a personal name, 'ben' means 'son of', 'Yotzadak' is a personal name, 'veAchav' means 'and his brothers', 'Maaseyah' is a personal name, 'veEliyazer' means 'and Eliezer', 'veYarib' means 'and Jareb', 'uGedalya' means 'and Gedaliah'.
[EZR.10.19] And they lifted their hand to bring out their wives, and the sinners a ram of the flock upon their sin. [§]
Vayittenu yadom lehotzi neshyehem veashemim eil-tzon al-ashmatam.
'Vayittenu' means 'and they gave/put', 'yadom' means 'their hand', 'lehotzi' means 'to bring out', 'neshyehem' means 'their women (wives)', 'veashemim' means 'and the sinners', 'eil-tzon' means 'ram of the flock', 'al-ashmatam' means 'upon their sin'.
[EZR.10.20] and from the sons of Imri: Chanani and Zebadiah. [§]
u-mib'nei Imer Chanani u-Zebadya.
'u' means 'and', 'mib'nei' means 'from the sons of', 'Imer' is a proper name meaning 'the son of Imer' or 'from Imer', 'Chanani' is a proper name, 'u' again means 'and', 'Zebadya' is a proper name.
[EZR.10.21] and the sons of Charam Works of Yah, my God Yah, Hear Yah, God lives, Yah is my strength. [§]
u-mibnei Charam Maaseyah veEliyah veShemayah viChiel veUzziah
'u-mibnei' means 'and the sons of'; 'Charam' is a proper name; 'Maaseyah' means 'Works of Yah'; 'veEliyah' means 'and my God Yah'; 'veShemayah' means 'and Hear Yah'; 'viChiel' means 'and God lives' (literally 'May God live'); 'veUzziah' means 'and Yah is my strength' (literally 'my strength Yah').
[EZR.10.22] And from the sons of Pashkhur Elyoeinai, the works of Ishmael, Netanel, Yozabad, and Elashah. [§]
Umi-bnei Pashkhur Elyoeinai Maaseyah Yishmael Netanel Yozabad veelaashah.
'Umi-bnei' means 'and from the sons of', 'Pashkhur' is a proper name, 'Elyoeinai' is a proper name, 'Maaseyah' means 'the works' (or a name meaning 'work'), 'Yishmael' is the name Ishmael, 'Netanel' means 'gift of God', 'Yozabad' is a proper name, and 'veelaashah' means 'and Elashah' (a proper name). The verse is a list of names or descriptors associated with the sons of Pashkhur.
[EZR.10.23] And from the Levites Yozabad, Shimi, and Kelayah, he is a clerk of Petachyah, Judah and Eliezer. [§]
u min halvi'im Yozabad ve-Shimi ve-Kelayah hu Kelitah Petachyah Yehudah ve-Eliezer.
'u' means 'and', 'min' means 'from', 'halvi'im' means 'the Levites', 'Yozabad' is a proper name, 've-Shimi' means 'and Shimi', 've-Kelayah' means 'and Kelayah', 'hu' means 'he', 'Kelitah' likely means 'a clerk' or 'official', 'Petachyah' likely means 'opening' or could be a name meaning 'open', 'Yehudah' means 'Judah', and 've-Eliezer' means 'and Eliezer'.
[EZR.10.24] And from the messengers God will return, and from the gates peace, the silences, and my light. [§]
Umin ha-meshor'rim Eliyashiv, u-min ha-sho'arim shalom vatelem ve-Uri.
'U' means 'and', 'min' means 'from', 'ha-meshor'rim' means 'the messengers', 'Eliyashiv' is a compound name consisting of 'El' (God) and 'yashiv' (will return), so it is rendered as 'God will return'. 'U' again means 'and', 'min' again 'from', 'ha-sho'arim' means 'the gates', 'shalom' means 'peace', 'vatelem' is a plural form of a word meaning 'silence' or 'stillness', rendered here as 'the silences', and 've-Uri' means 'and my light' where 'Uri' is derived from 'or' (light) with the first‑person singular suffix, so it is 'my light'.
[EZR.10.25] and from Israel, from the sons of Parosh: Ramyah, Yizziah, Malkiyah, Miyam, Eleazar, Malkiyah, and Benyah. [§]
Umi-yisrael mi-bnei Parosh Ramyah ve-Yizziah u-Malkiyah u-Miyam ve-El'azar u-Malkiyah u-Benyah.
'Umi-yisrael' means 'and from Israel', 'mi-bnei' means 'from the sons (of)', 'Parosh' is a proper name (Pharaoh), 'Ramyah' is a personal name, 've-Yizziah' means 'and Yizziah', 'u-Malkiyah' means 'and Malkiyah', 'u-Miyam' means 'and Miyam', 've-El'azar' means 'and Eleazar', 'u-Malkiyah' again means 'and Malkiyah', 'u-Benyah' means 'and Benyah'.
[EZR.10.26] and of the descendants of Eilam: Mattanya, Zekharya, Viychi'el, Avdi, Yermot, and Eliyah. [§]
umibnei Eilam Mattanya Zekharya viChi'el veAvdi viYermot veEliyah S
'umibnei' means 'and from the descendants of', 'Eilam' is a personal name, 'Mattanya' is a personal name, 'Zekharya' is a personal name, 'viChi'el' is 'and Chi'el' (a personal name prefixed by the conjunction "and"), 'veAvdi' is 'and Avdi' (personal name), 'viYermot' is 'and Yermot' (personal name), 'veEliyah' is 'and Eliyah' (personal name), 'S' is a masoretic marker indicating the end of the verse.
[EZR.10.27] And from the sons of Zattu: Elyonei, Elyashiv, Mattanya, Yermot, Zavad, and Aziza. [§]
u-mibnei Zattu Elyonei Elyashiv Mattanya viyeremot ve-zavad va-aziza.
'u-mibnei' means 'and from the sons of', 'Zattu' is a proper name, 'Elyonei' is a proper name, 'Elyashiv' is a proper name (literally 'my God will return'), 'Mattanya' is a proper name (literally 'gift of Yahveh'), 'viyeremot' means 'and Yermot' (a proper name), 've-zavad' means 'and Zavad' (a proper name), 'va-aziza' means 'and Aziza' (a proper name).
[EZR.10.28] and from the sons of Bebai: Yehokhanan, Chananya, Zabbai, Atlai. [§]
u-mib'nei bevai Yehokhanan Chananya Zabbai Atlai.
"u" means "and". "mib'nei" is a construct form meaning "from the sons of". "Bebai" is a proper name of a family line. "Yehokhanan" combines the divine name Yahweh (Yah) with a verb meaning "has shown grace", thus "Yahweh has shown grace". "Chananya" comes from the root "chanan" meaning "to be gracious" and the divine name, so it means "God is gracious". "Zabbai" is derived from a root meaning "gift" or "given", so it means "gift". "Atlai" probably derives from a root meaning "ornament" or "hope", rendered here as "Atlai" as a proper name.
[EZR.10.29] And from the sons of my son Meshullam, Malluch and Adiah will return and will ask (about) Yeramot. [§]
Umi'bnei Bani Meshullam Malluch Va'adayah Yashuv Ush'al Yeramot.
'Umi'bnei' means 'and from the sons of', 'Bani' means 'my son', 'Meshullam' is a proper name, 'Malluch' is a proper name, 'Va'adayah' means 'and Adiah' (another proper name), 'Yashuv' means 'will return', 'Ush'al' means 'and will ask', 'Yeramot' is a proper name (likely a place or group). The verse lists descendants and then says they will return and ask about Yeramot.
[EZR.10.30] and from the children of Pachath Moab, Adna and Khelal, B'nayah, works, Matanya, of Tzaleel, and building, and Menashe. [§]
u-mibnei Pachath Moab Adna u-Khelal B'nayah Ma'aseyah Matanya Btzaleel u-binu u-Menashe.
'u-mibnei' means 'and from the children of', 'Pachath' is a proper name, 'Moab' refers to the Moabite region or people, 'Adna' is a proper name, 'u-Khelal' means 'and Khelal' (another name), 'B'nayah' is a proper name, 'Ma'aseyah' means 'works' or 'deeds', 'Matanya' is a proper name, 'Btzaleel' means 'of Tzaleel' (a name), 'u-binu' means 'and building' or 'and construction', 'u-Menashe' means 'and Menashe' (a name).
[EZR.10.31] And the sons of Charam: God-help, Salvation, My king, God-hears, He has heard. [§]
U'vnei Charam Eli-ezer Yishiyah Malkiyah Shema'ya Shim'on.
'U'vnei' means 'and the sons of', 'Charam' is a proper name, 'Eli-ezer' combines 'El' (God) and 'ezer' (help) so it means 'God-help', 'Yishiyah' derives from a root meaning 'salvation', so it means 'Salvation', 'Malkiyah' comes from 'malki' meaning 'my king' (feminine form often rendered 'queen' but literally 'my king'), 'Shema'ya' blends 'shema' (hear) with the divine short name 'Ya' (Yah) giving 'God-hears' or 'heard by God', and 'Shim'on' means 'he has heard'.
[EZR.10.32] Benjamin, king of Shemaryah. [§]
Benyaman malluch Shemaryah.
'Benyaman' is the proper name Benjamin, 'malluch' means king, 'Shemaryah' is a proper name meaning 'the one who watches' or could refer to a place called Shemaryah.
[EZR.10.33] From the sons of Hashum: my gift, gift, gift, God-delivered, will be exalted, causes to forget, my name. [§]
Mib'nei Hashum Matteni Matata Zavad Eliphelet Yermai Menashe Shimei.
'Mib'nei' means 'from the sons of', 'Hashum' is a personal name, 'Matteni' means 'my gift', 'Matata' means 'gift', 'Zavad' means 'gift', 'Eliphelet' contains the element 'El' which is translated literally as 'God' and the whole name means 'God-delivered', 'Yermai' means 'will be exalted', 'Menashe' means 'causes to forget', 'Shimei' means 'my name'.
[EZR.10.34] From the sons, my son, Ma'adai, Amram, and U God. [§]
Mi-b'nei Bani Ma'adai Amram veUel.
'Mi' means 'from', 'b'nei' means 'sons (of)', together 'Mi-b'nei' = 'from the sons'. 'Bani' means 'my son'. 'Ma'adai' is a proper name (or can be understood as 'appointed'). 'Amram' is a proper name. 've' means 'and'. 'Uel' is a name that contains 'El', which translates literally as 'God', so it is rendered as 'U God'.
[EZR.10.35] Yahweh has built, Yahweh knows, all. [§]
Benyah Bedyah Kelu.
'Benyah' is a proper name derived from the Hebrew root bn, meaning 'to build', with a theophoric element referring to Yahweh, so it can be rendered as 'Yahweh has built'. 'Bedyah' is another proper name, formed from the root bd, meaning 'to know', also with a theophoric element, thus 'Yahweh knows'. 'Kelu' comes from the word 'kol' meaning 'all' or 'everything', with a final masculine singular suffix, so it means 'all' or 'everything'. The verse is a simple list of these three terms.
[EZR.10.36] and the rebels will return to God. [§]
va-nyah meremot el-yashiv.
'va' means 'and', 'nyah' is a verbal form meaning 'we will bring' or 'we will cause', 'meremot' is the plural noun 'rebels' or 'those who rise up', 'el' means 'God', and 'yashiv' is the verb 'will bring back' or 'will return'. Putting the parts together gives the sense that the rebellious ones will turn back to God.
[EZR.10.37] Gift of Yah, my gift, and they will do. [§]
Mataniya matni veyasu.
'Mataniya' means 'gift of Yah' (Yah = YHVH), 'matni' means 'my gift', 've' is the conjunction 'and', and 'yasU' (from 'asah') means 'they will do' or 'they will make'.
[EZR.10.38] And my son and my offspring, hear me. [§]
U'vani u'vinu shimi.
'U' is the conjunction meaning "and"; 'vani' comes from "ben" with a possessive suffix, meaning "my son"; 'vinu' is a form of "banu" meaning "my offspring" or "my children"; 'shimi' is the verb "shama" in the imperative with a first‑person suffix, meaning "hear me".
[EZR.10.39] Shelemyah, Nathan, and Adiah. [§]
ve-shelemyah ve-natan va-adiah.
've' means 'and' attached to the following name. 'shelemyah' is the proper name Shelemyah. 'natan' is the proper name Nathan. 'adiah' is the proper name Adiah. The verse is simply a list of three returned exiles, connected by the conjunction 'and'.
[EZR.10.40] Makhnadbay, Shashai, Sharay. [§]
Makhnadbay Shashai Sharay.
"Makhnadbay" is a transliteration of the Hebrew מַכְנַדְבַ֥י, a proper name whose literal meaning is uncertain. "Shashai" transliterates שָׁשַׁ֖י, also a proper name with no clear lexical definition. "Sharay" transliterates שָׁרָֽי, another proper name. The verse strings together three proper nouns without additional verb or clause, likely a list of names.
[EZR.10.41] Help of God and peace of Yahveh, Yahveh guards. [§]
Azarel veShelemyahu Shmaryah.
"Azarel" is a compound of "Azar" meaning "help" and "El" meaning "God", so it means "help of God". "ve" is the Hebrew conjunction meaning "and". "Shelemyahu" consists of "Shelem" (related to "shalom", meaning "peace") and the divine name "Yahu", a form of YHVH, which we translate as "Yahveh"; thus it means "peace of Yahveh". "Shmaryah" is formed from the root "shamar" meaning "to guard" combined with the divine name "Yah", another form of YHVH, so it means "Yahveh guards" or "guarded by Yahveh".
[EZR.10.42] Shallum, Amarya, Joseph. [§]
Shallum Amarya Yosef.
'Shallum' is a proper name meaning 'repaid' or 'peace'. 'Amarya' (Amar-yah) is a proper name meaning 'Yahweh has spoken' (the verb 'amar' = 'said' plus the divine element 'Yah'). 'Yosef' is a proper name meaning 'he will add' or 'increase'. The final character 'samekh' is a scribal marker and does not affect the meaning of the verse.
[EZR.10.43] The sons of Nevo: Yaiel, Matityah, Zabad, Zevina, Yaddo, Yoel, and Baniyah. [§]
Mib'nei Nevo Yaiel Matityah Zabad Zevina Yaddo Yoel Baniyah.
'Mib'nei' means 'the descendants of' or 'the sons of'. 'Nevo' is a personal name. 'Yaiel' is a proper name meaning 'God will help' (though the divine element is not rendered here). 'Matityah' means 'gift of God'. 'Zabad' means 'gift' or 'offering'. 'Zevina' is a name possibly meaning 'gift of (the) shelter'. 'Yaddo' is a diminutive form of 'Yad', meaning 'hand' used as a personal name. 'Yoel' means 'Yahweh is God'. 'Baniyah' is a personal name meaning 'built by (God)'. The verse lists these individuals as members of the family of Nevo.
[EZR.10.44] All these they took foreign women, and there were women of them, and they placed sons. [§]
kol-elleh nasu nashim nokhriot veyesh mehem nashim vayassimu banim.
'kol-elleh' means 'all these', 'nasu' means 'they took' or 'they bore', 'nashim' means 'women', 'nokhriot' means 'foreign (women)', 'veyesh' means 'and there is/are', 'mehem' means 'of them', the second 'nashim' again means 'women', 'vayassimu' means 'they placed' or 'they set', and 'banim' means 'sons' or 'children'.