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 first year of Cyrus, king of Persia, to fulfill the word of Yahveh from the mouth of Jeremiah, Yahveh stirred the spirit of Cyrus, king of Persia, and he caused a voice to pass throughout all his kingdom, and also in writing, saying: [§]
Oo-vee-shnaht ah-hat le-khoresh melek paras likh-lot devar-Yahveh mee-pee yir-me-yah, hay-eer Yahveh et-rookh khoresh melek-paras va-yah-ah-ver-kol be-khal-mal-khoo-toh ve-gam be-mikhtav le-emor.
This verse describes the year one of the reign of Cyrus, king of Persia, and how God stirred up his spirit to fulfill the prophecy spoken by Jeremiah. Specifically, it states that God prompted Cyrus to issue a proclamation throughout his kingdom, both by word of mouth and in writing.
[EZR.1.2] Thus says Cyrus, king of Persia: All the kingdoms of the earth, Yahveh, the Gods of the heavens, has given to me, and He has commanded me to build for Him a house in Jerusalem, which is in Judah. [§]
Koh amar koresh melek paras kol mamlakhot ha’aretz natan li YHWH elohei ha’shamayim v’hu pakad alay livnot lo bayit birushalayim asher biyehuda.
This verse is from Ezra 1:2. It begins with “Thus says Cyrus king of Persia.” It continues stating that all the kingdoms of the earth were given to him by Yahveh, the God of the heavens. Yahveh then commanded him to build a house for Him in Jerusalem, which is in Judah.
[EZR.1.3] Who among you will have their God with them, and will go up to Jerusalem which is in Judah, and will build the house of Yahveh, the God of Israel? He is the Gods who is in Jerusalem. [§]
mee-bah-chem mee-kol-ah-moh yeh-hee el-oh-vav ee-moh ve-yah-al lee-roo-shah-lahm ah-sher bee-yoo-dah ve-yee-ven et-bayt yahveh elohey yis-rah-el hu ha-eloheem ah-sher bee-roo-shah-lahm.
This verse asks who among the people will have their God with them and go up to Jerusalem in Judah, and build the house of Yahveh, the God of Israel. It then affirms that this God is the God in Jerusalem.
[EZR.1.4] And all that remains from all the places where he lived, the people of those places will carry it back, with silver and with gold and with property and with livestock, along with the voluntary offering, to the house of the Gods which is in Jerusalem. [§]
ve-khal-ha-nish-ar mi-kol-ha-me-ko-mot a-sher hu gar-sham ye-nas-sohu an-shei me-ko-mo be-ke-sef u-ve-zahav u-vi-re-kush u-vi-ve-he-mah im-ha-ne-da-vah le-beit ha-elo-him a-sher bi-yeru-sha-layim.
This verse describes the return of those who had been dispersed. It states that the people of the places where they lived will carry back their possessions – silver, gold, property, and livestock – along with voluntary offerings, to the house of the Gods in Jerusalem.
[EZR.1.5] And the heads of the fathers rose up, concerning Judah and Benjamin, and the priests and the Levites, to encourage all the people of the Gods to go up to build the house of Yahveh, which is in Jerusalem. [§]
vayakumu rashei ha’avot liyehuda uvinjamin vehakohanim vehalevim lekhol ha’ir ha’elohim et-rucho l’alot livnot et-beit yahveh asher biyirushalayim
This verse describes the leaders of the fathers, Judah and Benjamin, along with the priests and Levites, rising up to encourage all the people of the Gods to go up and build the house of Yahveh, which is in Jerusalem. ‘Ha’elohim’ refers to the people of the Gods, and ‘Yahveh’ refers to the specific deity they worship.
[EZR.1.6] And all around them they strengthened themselves with their hands, with vessels of silver and gold, with property and livestock and valuables, besides all that they volunteered. [§]
vekhol-sivvotehem khizku bideyhem biklei-kesef bazahav bar'khosh uvavhemah umigm'danot levad al-kol hitnadev.
This verse describes how the people strengthened themselves and prepared offerings. "vekhol-sivvotehem" means "and all around them". "khizku bideyhem" means "strengthened with their hands". "biklei-kesef bazahav" means "with vessels of silver and gold". "bar'khosh uvavhemah umigm'danot" means "with property and livestock and valuables". "levad al-kol hitnadev" means "besides all that they volunteered".
[EZR.1.7] And the king, Cyrus, brought out the vessels of the house of Yahveh, which Nebuchadnezzar had brought out from Jerusalem, and he placed them in the house of the Gods. [§]
veh-hah-meh-lech kho-resh ho-tzee et-klee bayt-yahveh asher ho-tzee nev-oo-chad-netz-ar mee-roo-shah-lim vay-teen-em beh-bayt elo-hayv.
This verse describes King Cyrus releasing the vessels of the house of Yahveh that Nebuchadnezzar had taken from Jerusalem and placing them in the house of the Gods.
[EZR.1.8] And Cyrus, the king of Persia, brought them out by the hand of Mithredath the treasurer, and he numbered them to Sheshbazzar the prince for Judah. [§]
vayotsiem koreysh melech paras al yad mitredat hagizbar vayispreim lesheshbatsar hanasia liyhuda
This verse describes Cyrus, king of Persia, releasing the exiles. 'Koreysh' is Cyrus. 'Paras' is Persia. 'Mitredat' is Mithredath. 'hagizbar' means 'the treasurer'. 'lesheshbatsar' means 'to Sheshbazzar'. 'hanasia' means 'the prince'. 'liYehuda' means 'to Judah'.
[EZR.1.9] And these are their number: thirty jars of gold, one thousand jars of silver, twenty-nine changes. [§]
ve-elleh misparam agartlei zahav shloshim agartlei-kesef alef machalafim tishah ve-esrim.
This verse lists a count of items. "elleh" means 'these'. "misparam" means 'their number'. "agartlei zahav" means 'jars of gold'. "shloshim" means 'thirty'. "agartlei-kesef" means 'jars of silver'. "alef" means 'one thousand'. "machalafim" means 'changes' or 'exchanges' - referring to a type of weight/currency. "tishah ve-esrim" means 'nine and twenty', i.e. twenty-nine.
[EZR.1.10] Thirty gold weights, two silver weights, four hundred and ten vessels, and a thousand other items. [§]
kə-pō-rê zā-hāḇ shə-lō-shîm kə-pō-rê khes-ef mish-nîm ar-baʿ mê-ʾōḇ wa-ʿă-sā-rāh kə-lîm ʾă-khē-rîm ʾā-lef.
This verse lists quantities of various items. "Kəpōrê" likely refers to a specific weight or unit of measurement. "Zāhāḇ" means gold. "Khes-ef" means silver. "Mē-ʾōḇ" means hundreds. "ʾĂ-sā-rāh" means ten. "Kə-lîm" means vessels or tools. "ʾĂ-khē-rîm" means other. "ʾĀ-lef" means thousand.
[EZR.1.11] All the vessels of gold and of silver were five thousand and four hundred. All of these Sheshbatzar brought up with those who came up from Babylon to Jerusalem. [§]
kol-kelim la-zahav u-la-kesef chamesshet alafim ve-arba meot hakol he'alah Sheshbatzar im ha'alot ha-golah mi-Bavel li-Yerushalayim.
This verse describes the number of golden and silver vessels brought from Babylon to Jerusalem by Sheshbatzar with the exiles. "kol" means all or every. "kelim" means vessels or instruments. "la-zahav" means of gold. "u-la-kesef" means and of silver. "chamesshet alafim" means five thousand. "ve-arba meot" means and four hundred. "hakol" means all. "he'alah" means he brought up or he raised up. "Sheshbatzar" is a proper name. "im ha'alot" means with those who came up or with the exiles. "ha-golah" means the exile or the captivity. "mi-Bavel" means from Babylon. "li-Yerushalayim" means to Jerusalem.
EZR.2
[EZR.2.1] And these are the people of the province who came up from the captivity of the exile, whom Nebuchadnezzar, king of Babylon, had exiled to Babylon, and they returned to Jerusalem and Judah, each man to his city. [§]
ve'eleh benei hammedinah ha'olim mishbi hagolah asher heglah nevukadnetsar melekh-bavel levavel vayashuvu leyerushalayim vihudah ish le'iro.
This verse describes the people of the province who returned from the exile that Nebuchadnezzar, king of Babylon, had imposed on them in Babylon. They returned to Jerusalem and Judah, each person to their own city.
[EZR.2.2] Those who came with Zerubbabel are Yeshua, Nehemyah, Serayah, Re'elayah, Mardokai, Bilshan, Mispar, Bigvai, Rehum, Ba'anah, the number of the men of the people Israel. [§]
asher-bau im-zerubavel yeshua nehemyah serayah re'elayah mardokai bilshan mispar bigvai rehum ba'anah mispar anshei am yisrael.
This verse lists the individuals who came with Zerubbabel. 'Asher' means 'who' or 'which'. 'Bau' means 'came'. The names listed are those of people who returned with Zerubbabel from exile. 'Anshei am yisrael' means 'men of the people Israel'.
[EZR.2.3] The descendants of Perush were one thousand seven hundred and two. [§]
bnei parosh alfayim mei’ah shiv’im ushnayim.
This verse lists the number of descendants of Perush. "Bnei" means "sons of" or "descendants of". "Parosh" is a proper noun, a family name. "Alfayim" means "thousands". "Mei’ah" means "hundred". "Shiv’im" means "seventy". "Ushnayim" means "and two". This verse is a direct statement of quantity.
[EZR.2.4] The sons of Shapatyah numbered three hundreds, seventy, and two. [§]
bə-nê shəp̄aṭyāh shəlōsh mē’ôt shib̄ə’îm ūshənāyim.
This verse lists the number of descendants of Shapatyah. "bə-nê" means "sons of". "shəp̄aṭyāh" is a proper noun, the name of a person. "shəlōsh" means "three". "mē’ôt" means "hundreds". "shib̄ə’îm" means "seventy". "ūshənāyim" means "and two".
[EZR.2.5] The descendants of Arach numbered seven hundred and seventy. [§]
bnei arach shiva meot chamisha veshivim
This verse lists the number of people from the family of Arach. 'Bnei' means 'sons of' or 'descendants of'. 'Arach' is a proper noun, a family name. 'Shiva' means 'seven'. 'Meot' means 'hundreds'. 'Chamisha' means 'five'. 'Veshivim' means 'and seventy'.
[EZR.2.6] The descendants of Pahath Moab who came to Joshua numbered two thousand eight hundred and twelve. [§]
bnei pakhat moav livnei yeshua yoav alpayim shmoneh meot ushneim asar.
This verse lists the descendants of Pahath Moab who came to Yeshua (Joshua). The numbers given are a count of those descendants. "Bnei" means "sons of" or "descendants of". "Livnei" means "to the descendants of". "Alpayim" is "thousands", "shmoneh meot" is "eight hundred", and "ushneim asar" is "and twelve".
[EZR.2.7] The descendants of God were one thousand two hundred fifty and four. [§]
Bnei Eilam elef mateiyim chamishim v'arba'ah
This verse lists the number of descendants of Elam. "Bnei" means "sons of" or "descendants of". "Eilam" is a proper noun, referring to a people group. "Elef" means "thousand". "Mateiyim" means "two hundred". "Chamishim" means "fifty". "V'arba'ah" means "and four". The final character is a verse marker.
[EZR.2.8] The descendants of Zattu numbered nine hundred and forty-five. [§]
bnei zattu תשע me'ot ve'arbe'im vehamisha.
This verse lists the number of descendants of Zattu. "Bnei" means "sons of" or "descendants of". "Zattu" is a proper noun, a family name. "Teshah" means "nine". "Me'ot" means "hundreds". "Ve" means "and". "Arba'im" means "forty". "Vehamisha" means "and five". The final symbol 's' likely denotes a break in the text or a section marker.
[EZR.2.9] The descendants of Zaki numbered seven hundred and sixty. [§]
bnei Zaki shiva me'ot v'shishim.
This verse lists the number of descendants of Zaki. 'Bnei' means 'sons of' or 'descendants of'. 'Zaki' is a proper name. 'Shiva' means 'seven'. 'Me'ot' means 'hundreds'. 'V'shishim' means 'and sixty'.
[EZR.2.10] The sons of my descendants are six hundred and forty two. [§]
bə·nê bā·nî šêš mē’ôt ʾar·bā·’îm ūš·nā·yim.
This verse lists the number of descendants. "bə·nê" means "sons of". "bā·nî" means "my son", or more accurately, "my descendants". "šêš" means "six". "mē’ôt" means "hundreds". "ʾar·bā·’îm" means "forty". "ūš·nā·yim" means "and two". The final character 'ס' is a simple verse marker.
[EZR.2.11] The descendants of Bebai numbered six hundred and twenty-three. [§]
b'nei vevav shesh me'ot esrim u'shloshah
This verse lists the number of men from the family of Bebai who participated in the census. 'B'nei' means 'sons of' or 'descendants of'. 'Vevav' is the name of a family or clan. 'Shesh' means 'six'. 'Me'ot' means 'hundreds'. 'Eserim' means 'twenty'. 'U'shloshah' means 'and three'.
[EZR.2.12] The descendants of Azgad numbered one thousand two hundred and twenty. [§]
bə·nê ‘az·gād ’elef mātayim ‘es·rîm ūš·nāyim.
This verse lists the number of descendants of Azgad. ‘Azgad’ is a proper noun, a person’s name. ‘Elef’ means ‘thousand’. ‘Matayim’ means ‘hundred’. ‘Esrim’ means ‘twenty’. ‘Uš·nāyim’ means ‘two’. The ‘bə·nê’ part means ‘sons of’ or ‘descendants of’.
[EZR.2.13] The descendants of my Lord Adonikam were six hundred and sixty-six. [§]
bə·nê ʾă·ḏō·nî·qām śêš mēʾōṯ šiššîm wə·šiššāh.
This verse lists the number of descendants of Adonikam. ‘Bə·nê’ means ‘sons of’ or ‘descendants of’. ‘ʾă·ḏō·nî·qām’ is a proper name, a person’s name. ‘śêš’ means ‘six’. ‘mēʾōṯ’ means ‘hundreds of’. ‘šiššîm’ means ‘sixty’. ‘wə’ means ‘and’. ‘šiššāh’ means ‘six’.
[EZR.2.14] The descendants of Bigvai are one thousand, fifty, and six. [§]
bnei bigvai elefim chamishim veshisha.
This verse lists the number of descendants from a lineage. "Bnei" means "sons of" or "descendants of". "Bigvai" is a proper noun, a family name. "Elefim" means "thousands". "Chamishim" means "fifty". "Veshisha" means "and six". The "s" at the end is a verse marker and doesn't translate.
[EZR.2.15] The descendants of Adin were four hundred and fifty four. [§]
bnei adin arba meot chamishim ve arba'a
This verse lists a number of people. 'Bnei' means 'sons of' or 'descendants of'. 'Adin' is a proper noun, a person's name. 'Arba meot' means 'four hundred'. 'Chamishim' means 'fifty'. 'Ve' means 'and'. 'Arba'a' means 'four'. So, the verse states the number of descendants of Adin.
[EZR.2.16] The descendants of Ater, who were of Hizkiyah, numbered ninety and eight. [§]
bnei-ater likhizkiyah tish'im u'shmonah.
This verse lists the number of relatives of Hizkiyah (Hezekiah) who were from the family of Ater. 'Bnei' means 'sons' or 'descendants'. 'Ater' is a proper noun representing a family name. 'Likhizkiyah' means 'to Hizkiyah' or 'of Hizkiyah'. 'Tish'im' means 'ninety'. 'U'shmonah' means 'and eight'. This is a genealogical record.
[EZR.2.17] The descendants of Betzai numbered three hundred and twenty-three. [§]
bnei betzai, shlosh me'ot esrim u'shloshah.
This verse lists a number of people. "Bnei" means "sons of" or "descendants of". "Betzai" is a proper noun, a family or clan name. "Shlosh" means "three". "Me'ot" means "hundreds". "Esrim" means "twenty". "U" means "and". "Shloshah" means "three". The verse therefore lists the number of descendants of Betzai.
[EZR.2.18] The descendants of Yorah numbered one hundred and twelve. [§]
bnei yorah me'ah ush'neim asar.
This verse lists the descendants of Yorah. "Bnei" means sons or descendants. "Yorah" is a proper name. "Me'ah" means one hundred. "U" means and. "Sh'neim" means two. "Asar" means ten. Thus, the verse states the number of descendants of Yorah.
[EZR.2.19] The descendants of Hashum numbered two hundred and twenty-three. [§]
bnei khashum ma'atayim esrim ushlosha
This verse lists the number of men from the clan of Hashum. 'Bnei' means 'sons of' or 'descendants of'. 'Khashum' is a proper noun, a clan name. 'Ma'atayim' means 'two hundred'. 'Esrim' means 'twenty'. 'Ushlosha' means 'and three'. Together, this is a count of individuals.
[EZR.2.20] The sons of Gibar were ninety and five. [§]
bə·nê gi·ḇār tiš·‘îm wa·ḥă·miš·šāh.
This verse lists a number. 'bə·nê' means 'sons of'. 'gi·ḇār' is a proper name, 'Gibar'. 'tiš·‘îm' means 'ninety'. 'wa·ḥă·miš·šāh' means 'and five'. The final character is a verse marker.
[EZR.2.21] The people of the house of bread numbered one hundred twenty-three. [§]
bnei beit-lachem meah esrim ushlosha
This verse lists the number of men from Bethlehem. 'Bnei' means 'sons of' or 'people of'. 'Beit-lachem' is Bethlehem, literally 'house of bread'. 'Meah' is one hundred. 'Esrim' is twenty. 'Ushlosha' is three. The 's' at the end is a poetic mark and doesn't affect the translation.
[EZR.2.22] The men of Netofah numbered fifty-six. [§]
Anshei Netofah chamishim vesisha
Anshei means 'men of' or 'people of'. Netofah is a place name. Chamishim means 'fifty'. Vesisha means 'and six', making fifty-six. This verse lists the number of men from the town of Netofah.
[EZR.2.23] The people of Anatot numbered one hundred twenty-eight. [§]
Anshei Anatot me'ah esrim ushmonah.
This verse lists a number of people from the town of Anatot. "Anshei" means "men of" or "people of". "Anatot" is a place name. "Me'ah" means "one hundred". "Esrim" means "twenty". "Ushmonah" means "and eight".
[EZR.2.24] The descendants of Azmavet numbered forty-two. [§]
bnei Azmavet arba'im ush'naim.
This verse lists the number of descendants of Azmavet. "Bnei" means "sons of" or "descendants of". "Azmavet" is a proper noun, a family name. "Arba'im" means "forty". "Ush'naim" means "and two", so combined it's "forty-two". The final 's' is a poetic marker.
[EZR.2.25] The people of the town of the forests, Kefirah and the wells, were seven hundred and forty-three. [§]
bnei kiryat arim kefirah ube’erot shiva me’ot ve’arba’im ushlosha.
This verse lists the number of people from the towns of Kiryat Yearim. "Bnei" means sons, or people of. "Kiryat Arim" is a place name, translated as town of the forests. "Kefirah" and "uBe’erot" are also place names. "Shiva me’ot" means seven hundreds, and "ve’arba’im ushlosha" means and forty and three. This verse gives the total number of people from these locations.
[EZR.2.26] The descendants of Ramah and Geba numbered six hundred and twenty-one. [§]
Benei harama vagava shesh me'ot esrim ve'echad.
This verse lists the number of men from the towns of Ramah and Geba who participated in the census. "Benei" means "sons of" or, more generally, "descendants of". "Harama" and "Gaba" are the names of towns. "Shesh me'ot" means "six hundred". "Esrim ve'echad" means "twenty and one", or "twenty-one".
[EZR.2.27] The men of Mikmas numbered one hundred and twenty-two. [§]
Anshee Mikmas may-ah ess-rim oo-sh-nah-yim.
This verse lists the number of men from the town of Mikmas who were part of a census or military force. 'Anshee' means 'men of'. 'Mikmas' is a place name. 'May-ah' means 'hundred'. 'Ess-rim' means 'twenty'. 'Oo-sh-nah-yim' means 'and two'.
[EZR.2.28] The men of the house of God and Ai numbered two hundred and thirty-three. [§]
Anshey Beyt-El v'ha'ay, mateyim ush'shaloshim ush'loshah.
This verse lists the number of men from the towns of Bethel and Ai. "Anshey" means "men of." "Beyt-El" means "house of God." "v'ha'ay" means "and Ai". "mateyim" means "two hundred". "ush'shaloshim" means "and thirty". "ush'loshah" means "and three".
[EZR.2.29] The sons of Nebo are fifty and two. [§]
bə·nê nə·ḇō ḥă·mîš·šîm ūš·nā·yim.
This verse lists the number of sons of Nebo. 'Bə·nê' means 'sons of'. 'Nə·ḇō' is the name Nebo. 'ḥă·mîš·šîm' means 'fifty'. 'ūš·nā·yim' means 'and two'. The period at the end signifies the end of a verse or a pause in the narrative.
[EZR.2.30] The descendants of Magbish were one hundred and fifty-six. [§]
bnei magbish meah chamishim veshisha
This verse lists the descendants of Magbish. "Bnei" means "sons of" or "descendants of". "Magbish" is a proper name. "Meah" means "hundred". "Chamishim" means "fifty". "Veshisha" means "and six". This is a straightforward numerical listing of people.
[EZR.2.31] The descendants of Elam, another thousand two hundred fifty and four. [§]
b'nei 'eilam acher elef matei'im chamishim v'arba'a
This verse lists the number of people from the land of Elam who returned with Ezra. "B'nei" means "sons of" or "descendants of". "'eilam" is the name of a place, Elam. "Acher" means "other" or "another". "Elef" is "thousand". "Matei'im" is "hundreds". "Chamishim" is "fifty". "V'arba'a" is "and four". The final character is a verse marker.
[EZR.2.32] The sons of Charim were three hundred and twenty. [§]
Bnei Charim shlosh me’ot ve’esrim.
“Bnei” means sons or children of. “Charim” is a proper noun, a place name. “Shlosh” means three. “Me’ot” means hundreds. “Ve” means and. “Esrim” means twenty. Therefore, this verse states the number of people from a specific place.
[EZR.2.33] The descendants of Lod numbered seven hundred and twenty-five. [§]
bnei-lod khadid ve-ono shiva me'ot esrim ve-khamesha.
This verse lists the descendants of Lod. 'Bnei' means 'sons of' or 'descendants of'. 'Lod' is a proper noun, a place name. 'Khadid' and 'Ono' are also likely place names or clans associated with the descendants of Lod. 'Shiva me'ot' means 'seven hundred'. 'Esrim ve-khamesha' means 'twenty and five', or twenty-five. The final 's' is likely a section marker.
[EZR.2.34] The people of Jericho numbered three hundred forty-five. [§]
bnei yerecho shlosh me'ot arba'im vachamisha
This verse lists the number of men from Jericho. 'Bnei' means 'sons of' or 'people of'. 'Yerecho' is the name Jericho. 'Shlosh' means 'three'. 'Me'ot' means 'hundreds'. 'Arba'im' means 'forty'. 'Vachamisha' means 'and five'. The verse is a simple numerical statement.
[EZR.2.35] The descendants of Senah numbered three thousand and six hundred and thirty. [§]
bə-nê sen-’āh shə-lō-šet ʾă-lā-p̄îm wə-šêš mē-ʾōt ū-šəlō-šîm.
This verse lists a number of people descended from Senah. "Bə-nê" means "sons of" or "descendants of". "Senah" is a proper noun, a name. "Shə-lō-šet" means "three". "ʾă-lā-p̄îm" means "thousands". "wə" is a conjunction meaning "and". "šêš" means "six". "mē-ʾōt" means "hundreds". "ū" is also a conjunction meaning "and". "šəlō-šîm" means "thirty".
[EZR.2.36] The priests, descendants of Jedayah, went to the house of Yeshua. There were nine hundred and seventy-three of them. [§]
hakohanim benei yeda'yah lebeit yeshu'a teshah me'ot shiv'im ushlosha.
This verse lists the number of priests, descendants of Jedayah, who joined the house of Yeshua. "Hakohanim" means "the priests". "Benei" means "sons of" or "descendants of". "Yeda'yah" is a proper name, Jedayah. "Lebeit" means "to the house of". "Yeshu'a" is a proper name, Yeshua. "Teshah me'ot" means "nine hundred". "Shiv'im" means "seventy". "Ushlosha" means "and three".
[EZR.2.37] The descendants of Imer numbered one thousand, fifty, and two. [§]
bnei imer elef chamishim ushnayim
This verse lists the number of descendants of a family. 'Bnei' means 'sons of' or 'descendants of'. 'Imer' is a proper noun, a family name. 'Elef' means 'thousand'. 'Chamishim' means 'fifty'. 'Ushnayim' means 'and two'.
[EZR.2.38] The descendants of Pashhur numbered one thousand two hundred forty-seven. [§]
bnei Pashhur eleph mateyim arba'im veshiv'ah.
This verse lists the descendants of Pashhur. "Bnei" means "sons of" or "descendants of." "Eleph" means "thousand." "Mateyim" means "hundred." "Arba'im" means "forty." "Veshiv'ah" means "and seven." The verse gives a numerical count of these descendants.
[EZR.2.39] The descendants of Harim numbered one thousand and seventeen. [§]
bnei kharim elef vshiva asar.
This verse lists a number of people. "Bnei" means "sons of" or "descendants of". "Khariim" is a place name, translated here as "Harim". "Elef" means "thousand". "Vshiva" means "and seven". "Asar" means "teen". Putting these together, the verse states the number of descendants of Harim.
[EZR.2.40] The Levites, sons of Yeshua and Qidmiel, were seventy and four to the sons of Hodaviah. [§]
hal-vee-eem beh-nee-yeh-shoo-ah veh-kad-mee-el lih-beh-nee ho-dahv-yah shiv-eem veh-ar-bah-ah.
This verse lists the descendants of Levi. "hal-vee-eem" refers to the Levites. "beh-nee-yeh-shoo-ah" means "sons of Yeshua". "veh-kad-mee-el" means "and Qidmiel". "lih-beh-nee ho-dahv-yah" means "to the sons of Hodaviah". "shiv-eem veh-ar-bah-ah" means "seventy and four".
[EZR.2.41] The musicians, descendants of Asaf, were one hundred and twenty-eight. [§]
ham-shor-rim, b’nei Asaf, me’ah esrim u’sh’monah.
This verse lists the number of musicians who were descendants of Asaf. ‘Ham-shor-rim’ means ‘the singers’ or ‘the musicians’. ‘B’nei’ means ‘sons of’ or ‘descendants of’. ‘Asaf’ is a proper name. ‘Me’ah’ means ‘one hundred’. ‘Esrim’ means ‘twenty’. ‘U’sh’monah’ means ‘and eight’. So, the verse states the number of musicians descended from Asaf.
[EZR.2.42] The descendants of the gatekeepers are the descendants of Shalom, the descendants of Ater, the descendants of Talmon, the descendants of Akkup, the descendants of Chatita, the descendants of Shobai. All totaled one hundred thirty-nine. [§]
bnei hashsho'arim bnei shalum bnei ater bnei talmon bnei akkub bnei chatita bnei shobai hakol me'ah shloshim vetish'ah.
This verse lists the descendants of gatekeepers. 'Bnei' means 'sons of' or 'descendants of'. The names listed are those of families. 'Hakol' means 'the whole' or 'all'. 'Me'ah shloshim vetish'ah' means 'one hundred thirty-nine'.
[EZR.2.43] The servants, descendants of Tsicha, descendants of Chasufa, descendants of Tabauot. [§]
han-tin-im ben-ei-tsi-cha ben-ei-chas-su-fa ben-ei-ta-va-ot
This verse lists groups of people who returned with Ezra from exile. 'han-tin-im' refers to the 'Nethinims', servants of the temple. 'ben-ei' means 'sons of' or 'descendants of'. 'tsi-cha', 'chas-su-fa', and 'ta-va-ot' are the names of the ancestral groups being listed.
[EZR.2.44] The sons of Keros, the sons of Si’aha, the sons of Padon. [§]
bnei keren bnei si’aha bnei padon
This verse lists lineages. ‘Bnei’ means ‘sons of’ or ‘descendants of’. The names Keros, Si’aha, and Padon are likely family or tribal names.
[EZR.2.45] The sons of Lebanah, the sons of Chagavah, the sons of Akuv. [§]
bnei-levanah bnei-chagavah bnei-akuv
This verse lists the descendants of various individuals. "Bnei" means "sons of" or "descendants of". "Levanah", "Chagavah", and "Akuv" are proper names of people.
[EZR.2.46] The sons of Hagab, the sons of Shamlab, the sons of Hanan. [§]
bə·nê ḥā·ḡāḇ bə·nê sham·laḇ bə·nê ḥā·nān
This verse lists lineages. 'Bə·nê' means 'sons of' or 'descendants of'. 'ḥā·ḡāḇ' is a proper name. 'sham·laḇ' is a proper name. 'ḥā·nān' is a proper name.
[EZR.2.47] The sons of Gideil, the sons of Gachar, the sons of Re’ayah. [§]
bnei gideil bnei gachar bnei re’ayah
This verse lists the descendants of certain individuals. 'Bnei' means 'sons of' or 'descendants of'. 'Gideil', 'Gachar', and 'Re’ayah' are proper names, representing ancestral figures. The verse simply lists these familial lines.
[EZR.2.48] The sons of Rezin, the sons of Neqoda, the sons of Gazzam. [§]
bnei rezin bnei neqoda bnei gazzam
This verse lists lineages or families. "Bnei" means "sons of" or "descendants of". "Rezin", "Neqoda", and "Gazzam" are proper names, likely referring to the founders or leaders of these families. The verse simply states who the descendants are from.
[EZR.2.49] The descendants of Uzza, the descendants of Paseach, the descendants of Besai. [§]
Benei Uzza, Benei Paseach, Benei Besai.
This verse lists three groups of people identified by their ancestral lineage. "Benei" means "sons of" or "descendants of". Uzza, Paseach, and Besai are proper names, likely referring to the founding fathers of each lineage. The verse is simply a list of these familial groups.
[EZR.2.50] The sons of Asnah, the sons of Me'yinim, the sons of Nepisim. [§]
bə-nê-’ăs-nāh bə-nê-mə-‘yə-nîm bə-nê-nə-pî-sîm
This verse lists lineages. 'Bə-nê' means 'sons of' or 'descendants of'. 'Asnah', 'Me'yinim', and 'Nepisim' are proper names representing clans or families. The verse simply states the descendants of Asnah, the descendants of Me'yinim, and the descendants of Nepisim.
[EZR.2.51] The descendants of Bakbuk, the descendants of Chakupa, the descendants of Charhur. [§]
bnei-bakbuk bnei-chakupa bnei-charhur
This verse lists lineages, specifically 'sons of' different families or clans. 'Bnei' means 'sons of'. 'Bakbuk', 'Chakupa', and 'Charhur' are likely proper names representing the founding ancestors of these groups. There is no direct equivalent to convey familial or clanic relationships in simple English without adding context.
[EZR.2.52] The descendants of Batselut, the descendants of Mechida, the descendants of Charsha. [§]
Benei Batselut Benei Mechida Benei Charsha
This verse lists lineages. 'Benei' means 'sons of' or 'descendants of'. 'Batselut', 'Mechida', and 'Charsha' are proper names, likely referring to individuals or clans. This verse simply states the descendants of Batselut, the descendants of Mechida, and the descendants of Charsha.
[EZR.2.53] The children of Barkos, the children of Sisra, and the children of Tamach. [§]
bnei barkos bnei sisra bnei tamach
This verse lists three family lines or clans. "Bnei" means "sons of" or "children of", indicating descent. "Barkos", "Sisra", and "Tamach" are proper names, likely representing the founding fathers or ancestral figures of these clans. The verse simply states the lineage: the children of Barkos, the children of Sisra, and the children of Tamach.
[EZR.2.54] The sons of Netziach, the sons of Chatifa. [§]
bnei netziach bnei chatifa
This verse consists of two phrases connected by the word 'bnei' (sons of). 'Netziach' is a proper noun, likely a family or clan name. 'Chatifa' is also a proper noun, another family or clan name. 'Bnei' means 'sons of' or 'descendants of'. Therefore, the verse lists two groups of descendants.
[EZR.2.55] The descendants of the servants of Solomon are the descendants of Sotai, the descendants of the scribe, the descendants of Pruda. [§]
bnei avdei shlomoh bnei sotai bnei hasoferet bnei pruda
This verse lists descendants. 'Bnei' means 'sons of' or 'descendants of'. 'Avdei' means 'servants of'. 'Shlomoh' is the name 'Solomon'. 'Sotai' is a name. 'Hasoferet' means 'the scribe' or 'the female scribe'. 'Pruda' is a name.
[EZR.2.56] The descendants of Yaelah, the descendants of Darkon, the descendants of Gidel. [§]
bnei yaelah bnei darkon bnei gidel
This verse lists lineages. 'Bnei' means 'sons of' or 'descendants of'. 'Yaelah', 'Darkon', and 'Gidel' are proper names.
[EZR.2.57] The descendants of Shpatyah, the descendants of Chatil, the descendants of Pokheret of the gazelles, the descendants of Ami. [§]
bnei shfatyah bnei chatil bnei pokheret hatzbayim bnei ami
This verse lists the descendants of Shpatyah, Chatil, Pokheret of the Gazelles, and Ami. "Bnei" means "sons of" or "descendants of". The names are proper nouns representing family lines. "Hatzbayim" literally means "the gazelles" and is used as a designation for a clan or family.
[EZR.2.58] All the officials and the sons of Solomon’s servants numbered three hundred ninety-two. [§]
kol-han-ne-ti-nim u-ve-nei av-dei shlo-mo shlo-sh mei-ot tish-im u-shna-yim.
This verse lists the number of officials and the sons of Solomon’s servants. "Kol" means "all" or "the whole of". "Han-ne-ti-nim" refers to the officials. "U-ve-nei" means "and the sons of". "Av-dei shlo-mo" means "the servants of Solomon". "Shlo-sh mei-ot" means "three hundred". "Tish-im u-shna-yim" means "ninety and two", or three hundred ninety-two.
[EZR.2.59] And these are the ones who came from Tel Melach, Tel Harsha, Kerub, Addan, and Immer. And they could not declare their fathers’ house and their descendants, if they were from Israel. [§]
veh-eh-leh ha-o-leem mee-tehl meh-lakh tehl khar-shah keh-roov ad-dan im-mehr veh-lo yakh-loo leh-ha-geed beet-ah-vo-tam vezar-am im mee-yis-rah-el hem
This verse lists people who came from certain towns but whose ancestry could not be determined. 'veh-eh-leh' means 'and these'. 'ha-o-leem' means 'the ones who ascended/came up'. 'mee-tehl' means 'from Tel'. 'meh-lakh' means 'Melach'. 'tehl khar-shah' means 'Tel Harsha'. 'keh-roov' means 'Kerub'. 'ad-dan' means 'Addan'. 'im-mehr' means 'Immer'. 'veh-lo yakh-loo' means 'and they could not'. 'leh-ha-geed' means 'to declare/tell'. 'beet-ah-vo-tam' means 'their fathers’ house'. 'vezar-am' means ‘and their seed/descendants’. 'im mee-yis-rah-el hem' means 'if from Israel they are'.
[EZR.2.60] The descendants of Delaia, the descendants of Toviya, the descendants of Nekoda, six hundred and fifty-two. [§]
bnei-delaia bnei-toviya bnei-nekoda shesh meot chamishim ushnayim
This verse lists lineages. 'Bnei' means 'sons of' or 'descendants of'. 'Delaia', 'Toviya', and 'Nekoda' are personal names. 'Shesh meot' means 'six hundred'. 'Chamishim' means 'fifty'. 'Ushnayim' means 'and two'. The 's' at the end is a traditional notation marking the end of a section.
[EZR.2.61] And from the sons of the priests, the sons of Hobayah, the sons of Kots, the sons of Barzilai, who took a wife from the daughters of Barzilai the Gileadite, and they were called by his name. [§]
u-mib-nei ha-ko-ha-nim, bnei kho-va-yah, bnei ha-kotz, bnei bar-zi-lai, asher la-kah mi-bnot bar-zi-lai ha-gil-a-di, i-shah, va-yi-ka-rei al-shmam.
This verse details the lineage of priests. It states that descendants of Hobayah, Kots, and Barzilai are mentioned, specifically noting that one took a wife from the daughters of Barzilai the Gileadite, and they were named after him.
[EZR.2.62] These sought their record of those claiming lineage, and they were not found, and they removed them from the priesthood. [§]
el-leh bik-shoo k'ta-vam ha-mit-yah-khash-eem v'lo nim-tsa-oo v'y'go-a-loo min-ha-k'hu-nah
This verse discusses individuals who sought to have their lineage documented as priests, but were not found in the records and were therefore removed from the priesthood. 'Elleh' means 'these'. 'Bikshu' means 'they sought'. 'K'tavam' is 'their writing' or 'their record'. 'Ha-mit-yah-khash-eem' refers to 'those claiming lineage'. 'V'lo nim-tsa-oo' means 'and were not found'. 'V'y'go-a-loo' means 'and they removed'. 'Min-ha-k'hu-nah' means 'from the priesthood'.
[EZR.2.63] And the treasurer said to them that they should not eat from the holy of holies until a priest stands for the Urim and the Thummim. [§]
va-yo-mer ha-tir-sha-ta la-hem a-sher lo yo-khlu mi-ko-desh ha-ko-da-shim ad a-mod ko-hen le-u-rim u-le-tu-mim.
This verse comes from Ezra 6:18. It describes the instructions given regarding the eating of the holy portions. 'ha-tir-sha-ta' refers to the treasurer or governor. 'ko-desh ha-ko-da-shim' refers to the most holy things or the holy of holies. 'a-mod ko-hen' means 'until a priest stands' or 'until a priest is established.' 'u-rim u-le-tu-mim' are the lots used for determining God's will.
[EZR.2.64] All of the assembly, as one, were four thousand, plus a thousand, three hundred, sixty. [§]
kal-ha-kahal ke-echad arbah ribbo'im alfayim shlosh-me'ot shishim
This verse describes a number of people. "Kal" means all. "Ha-kahal" means the assembly. "Ke-echad" means as one. "Arbah" means four. "Ribbo'im" means thousands. "Alpayim" means thousands. "Shlosh-me'ot" means three hundred. "Shishim" means sixty.
[EZR.2.65] Besides their servants and their handmaids, these were seven thousand, three hundred, thirty and seven, and to them were singers, two hundred. [§]
mil'vad 'avdehem ve'amhoteyhem 'eleh shiv'at 'alafim shlosh me'ot shloshim ve'shiv'a ve'lahem mishorrim u'mishorrot ma'atayim.
This verse lists the number of people who returned with Ezra. 'Mil'vad' means 'besides' or 'apart from'. 'Avdehem' means 'their servants', and 'amhoteyhem' means 'their handmaids'. 'Eleh' means 'these'. 'Shiv'at 'alafim' means 'seven thousands'. 'Shlosh me'ot' means 'three hundred'. 'Shloshim ve'shiv'a' means 'thirty and seven'. 'Ve'lahem' means 'and to them'. 'Mishorrim' means 'singers' (masculine plural). 'U'mishorrot' means 'and singers' (feminine plural). 'Ma'atayim' means 'two hundred'.
[EZR.2.66] Their horses were seven hundred and thirty-six, and their mules were two hundred and forty-five. [§]
suuseihem sheva me'ot shloshim vesisha, pirdeihem ma'atayim arba'im v'chamisha.
This verse describes the number of horses and mules. "Suuseihem" means "their horses", where "suus" is horse and "hem" is their. "Sheva" means seven. "Me'ot" means hundreds. "Shloshim" means thirty. "Vesisha" means and six. "Pirdeihem" means "their mules", where "pirdeh" is mule and "hem" is their. "Ma'atayim" means two hundred. "Arba'im" means forty. "V'chamisha" means and five.
[EZR.2.67] Their camels numbered four hundred and thirty-five. Donkeys numbered six thousand seven hundred and twenty. [§]
gə·mal·lê·hem ʾar·baʿ məʾōt šə·lō·šîm wə·ḥă·miš·šāh ḥă·mō·rîm šē·šet ʾă·lā·pîm šə·vaʿ məʾōt wə·ʿeś·rîm.
This verse lists numbers of animals, specifically camels and donkeys. "gə·mal·lê·hem" means "their camels." "ʾar·baʿ məʾōt šə·lō·šîm wə·ḥă·miš·šāh" means "four hundred and thirty-five". "ḥă·mō·rîm" means "donkeys". "šē·šet ʾă·lā·pîm šə·vaʿ məʾōt wə·ʿeś·rîm" means "six thousand seven hundred and twenty". The verse is a straightforward count of livestock.
[EZR.2.68] And from the heads of the fathers, upon their coming to the house of Yahveh which is in Jerusalem, they volunteered to the house of the Gods to establish it in its place. [§]
u'me'rashei ha'avot b'vo'am l'beit Yahveh asher biYerushalayim hitnadvu l'beit ha'Elohim leha'amido al m'khono.
This verse describes the heads of the fathers voluntarily contributing to the house of the Gods to establish it in its place, specifically when they came to the house of Yahveh which is in Jerusalem. 'Rashei ha'avot' refers to the heads of the families/fathers. 'Hitnadvu' means 'they volunteered' or 'they offered willingly'. 'Ha'Elohim' is the plural form of God, indicating a divine council or simply a majestic plural. 'M'khono' means 'its place' or 'its foundation'.
[EZR.2.69] They gave to the treasury for the work, according to their ability: gold darics, seven thousand; silver weights, five thousand; and priestly garments, one hundred. [§]
kəḵōḥām nātənū ləʾōṣār hammlāḵāh; zāhāv darkəmōnîm shēš-ribbōʾōt vāʾelēf sūkeksēf mānîm ḥāmēšet ʾălāpîm vəḵātənōt kōhănîm mēʾāh.
This verse describes a contribution given to the treasury for the work. It details the amount of gold, silver, and priestly garments provided. 'Kəḵōḥām' means 'according to their strength' or 'as they were able'. 'Nātənū' means 'they gave'. 'Ləʾōṣār hammlāḵāh' means 'to the treasury of the work'. 'Zāhāv' means 'gold'. 'Darkəmōnîm' refers to a type of coin, translated as 'darics'. 'Shēš-ribbōʾōt vāʾelēf' means 'six thousand and one thousand', or simply 'seven thousand'. 'Sūkeksēf' means 'silver'. 'Mānîm' is a unit of weight, here translated as 'weights'. 'Ḥāmēšet ʾălāpîm' means 'five thousand'. 'Vəḵātənōt kōhănîm' means 'and garments of priests'. 'Mēʾāh' means 'one hundred'.
[EZR.2.70] And the priests and the Levites and some from the people and the singers and the gatekeepers and the Nethinim settled in their cities. And all Israel settled in their cities. [§]
vayyeshvu hakohenim velvim umin haam vehameshrorim veshoarim venetinim bearehem vechol yisrael bearehem.
This verse describes people settling in their cities. 'Vayyeshvu' means 'and they sat/settled'. 'Hakohenim' refers to 'the priests'. 'Velvim' means 'and the Levites'. 'Umin haam' means 'and from the people'. 'Vehameshrorim' means 'and the singers'. 'Veshoarim' means 'and the gatekeepers'. 'Venetinim' means 'and the Nethinim (temple servants)'. 'Bearehem' means 'in their cities'. 'Vechol yisrael' means 'and all Israel'.
EZR.3
[EZR.3.1] And the seventh month arrived, and the people of Israel were in the cities, and the people gathered as one to Jerusalem. [§]
va-yiga-a ha-ho-desh ha-shev-ee-ee oo-ve-nei yis-rae-el be-a-rim soo-ye-es-foo ha-am ke-eesh ech-ad el-ye-roo-sha-lim
This verse describes the arrival of the seventh month and the gathering of the people of Israel to Jerusalem. 'Hodesh' means month. 'Shevii' means seventh. 'Bnei Yisrael' is 'sons of Israel', or 'the people of Israel'. 'Be-arim' means 'in the cities'. 'Ye-esfoo' means 'they will gather'. 'Ha-am' means 'the people'. 'Ke-ish echad' means 'as one person', or 'united'. 'El-Yerushalayim' means 'to Jerusalem'.
[EZR.3.2] And Yeshua son of Yotzadak rose up, and his priestly brothers, and Zerubbabel son of Shealtiel and his brothers, and they built the altar of the Gods of Israel, to offer burnt offerings upon it, as it is written in the instruction of Moses, the man of the Gods. [§]
va-ya-kam yeshu-a ben-yo-tzad-ak ve-echav ha-ko-hen-im u-zeru-bavel ben-she-al-ti-el ve-echav va-yiv-nu et-miz-bach elo-hei yis-rae-el le-ha-alot alav olot ka-ka-tuv be-to-rat Moshe ish-ha-elo-him.
This verse describes the rebuilding of the altar of the Gods of Israel by Yeshua son of Yotzadak, his priestly brothers, and Zerubbabel son of Shealtiel with his brothers. They built the altar according to what is written in the instruction of Moses, the man of the Gods.
[EZR.3.3] And they struck the altar upon its foundations, because of fear from the peoples of the lands. And they offered burnt offerings to Yahveh, burnt offerings in the morning and in the evening. [§]
va-ya-kee-noo ha-miz-bay-ach al-me-ko-no-tav kee be-ay-mah a-lay-hem me-am-mei ha-a-ra-tzot va-ya-a-loo a-lay-v oh-lot la-yah-veh oh-lot la-bo-ker ve-la-a-rev.
This verse describes the people striking the altar upon its foundations because of fear from the peoples of the lands. They then offered burnt offerings to Yahveh, burnt offerings in the morning and in the evening.
[EZR.3.4] And they made the feast of booths as it is written, and a burnt offering day by day, in number, according to the ordinance of the matter of day by its day. [§]
va'ya'asu et-hag ha-sukkot ka-katuv ve-olat yom be-yom be-mispär ke-mishpat devar-yom be-yomo.
This verse describes the observance of the Feast of Booths, detailing the daily offerings made during the festival. 'Va'ya'asu' means 'and they made'. 'Et-hag ha-sukkot' refers to 'the feast of booths'. 'Ka-katuv' means 'as it is written'. 'Ve-olat yom be-yom' means 'and a burnt offering day by day'. 'Be-mispär' means 'in number'. 'Ke-mishpat' means 'according to the ordinance'. 'Devar-yom be-yomo' means 'the matter of day by its day'.
[EZR.3.5] And after this, a continual burnt offering, and for the new moons, and for all the appointed times of the Gods the holy ones, and for everyone who volunteers a gift to Yahveh. [§]
ve'akharey khen olat tamid velkhodashim ulkol mo'adey Yahveh ham'kudashim ulkol mitnadev nedabah laYahveh.
This verse details continual burnt offerings and contributions for festivals and voluntary gifts. "ve'akharey khen" means "and after this". "olat tamid" means "continual burnt offering". "velkhodashim" means "and for the new moons". "ulkol mo'adey Yahveh ham'kudashim" means "and for all the appointed times of Yahveh the holy ones". "ulkol mitnadev nedabah laYahveh" means "and for everyone who volunteers a gift to Yahveh".
[EZR.3.6] On the first day of the seventh month, they began to offer burnt offerings to Yahveh, and the temple of Yahveh had not been founded. [§]
Miyom echad lachodesh hashevii, hechelu leha'alot olot leyahveh, vehechal yahveh lo yussad.
This verse describes the commencement of sacrifices being offered to Yahveh on the first day of the seventh month, and notes that the temple of Yahveh had not yet been established or founded at that time. ‘Miyom echad’ means ‘from the first day’. ‘Lachodesh hashevii’ means ‘of the seventh month’. ‘Hechelu’ means ‘they began’. ‘Leha’alot’ means ‘to offer’. ‘Olot’ means ‘burnt offerings’. ‘Leyahveh’ means ‘to Yahveh’. ‘Vehechal yahveh’ means ‘and the temple of Yahveh’. ‘Lo yussad’ means ‘was not founded’.
[EZR.3.7] And they gave silver to the stonecutters and to the artisans, and food and drink and oil to the Sidonians and the Tyrians, to bring cedar trees from Lebanon to the sea at Jaffa, as a commission from Cyrus, King of Persia, upon them. [§]
vayitnu kesef lachotsvim ulecharashim uma'achal umishte vashamen latzidonim ulatzorim lehavi atzei arazim min-halvanon el-yam yafo kerishyon koresh melech-paras aleihem.
This verse describes a payment made to craftsmen and provision given to the Sidonians and Tyrians to procure cedar wood from Lebanon to be transported to the sea at Jaffa. The payment and provision were authorized by a decree from Cyrus, King of Persia.
[EZR.3.8] And in the second year of their coming to the house of the Gods to Jerusalem, in the second month, Zerubbabel son of Shealtiel and Yeshua son of Jozadak and the rest of their brothers, the priests and the Levites, and all who had come from the exile to Jerusalem, appointed the Levites from the age of twenty years and upwards to supervise the work on the house of Yahveh. [§]
uvashanah hashenit levo'am el-beit haelohim lirushalayim bachodesh hasheniy hecheilu zerubavel ben-shealti'el vyeshua ben-yozadak ushear acheihem hakohenim vehalevi'im vechol-habaim mehashbi yerushalayim vayami'du et-halevi'im miben esrim shanah vamaleh lenatzach al-melechet beit-yahveh.
This verse describes the beginning of the work to rebuild the Temple in Jerusalem after the exile. It specifies that in the second year of their arrival, Zerubbabel, son of Shealtiel, and Yeshua, son of Jozadak, along with their priestly and Levite brothers, and all who had come from the exile, began to appoint Levites from the age of twenty and upwards to oversee the work on the house of Yahveh.
[EZR.3.9] And Yeshua stood with his descendants and his brothers, Kadmeil and his descendants, descendants of Judah, as one forever, over the one doing the work in the house of the Gods, descendants of Henadad, their descendants and their brothers, the Levites. [§]
va-ya-ah-mod ye-shoo-ah ba-nav ve-ah-hav kad-mee-el oo-ba-nav benei-ye-hoo-dah ke-eh-had le-nah-tseh-ah al-oh-seh ha-mel-ah-kah be-beit ha-elohim sav-nei he-nah-dad bene-hem va-ah-hei-hem ha-lev-eem
This verse describes a group of people standing together. 'Yeshua' is a name. 'Banim' means sons and is used generally to mean descendants. 'Ahaw' means brothers. 'Kadmeil' is a name, and again 'banav' means his descendants. 'Benei-Yehuda' means descendants of Judah. 'Ke-ehad' means as one or united. 'Le-nah-tseh-ah' means forever. 'Oh-seh ha-mel-ah-kah' means the one doing the work or the craftsman. 'Beit ha-elohim' means the house of the Gods. 'Savnei Henadad' means descendants of Henadad, 'benehem' means their descendants and 'ahavhem' means their brothers. Finally, 'ha-levim' are the Levites.
[EZR.3.10] And the builders established the temple of Yahveh, and the priests stood clothed with trumpets, and the Levites, sons of Asaph, with cymbals, to praise Yahveh by the hand of David, king of Israel. [§]
v'yisdu habonim et-heikhal yevaveh; vay'amidu hakkohanim melubashim bachatzotzrot vehalevim benei asaf bamtziltayim lehalel et-yevaveh al-yedei david melekh-yisrael.
This verse describes the building of the temple and the accompanying worship. 'v'yisdu' means 'and they founded/established'. 'habonim' means 'the builders'. 'et-heikhal' means 'the temple'. 'yevaveh' is the proper name of God. 'vay'amidu' means 'and they stood'. 'hakkohanim' means 'the priests'. 'melubashim' means 'clothed'. 'bachatzotzrot' means 'with trumpets'. 'vehalevim' means 'and the Levites'. 'benei asaf' means 'the sons of Asaph'. 'bamtziltayim' means 'with cymbals'. 'lehalel' means 'to praise'. 'et-yevaveh' means 'Yahveh'. 'al-yedei' means 'by the hand of'. 'david' is the name David. 'melekh-yisrael' means 'king of Israel'.
[EZR.3.11] And they answered with praise and with thanksgiving to Yahveh, for He is good, for forever is His kindness upon Israel. And all the people shouted a great shout with praise to Yahveh upon the foundation of the house of Yahveh. [§]
va'anu behallel uvehodot leyahveh ki tov ki leolam chasdo al yisrael vechol ha'am heriu teruah gedolah behallel leyahveh al hussad beit yahveh.
This verse describes a response of praise and thanksgiving to Yahveh. 'Va'anu' means 'and they answered'. 'Behallel' means 'with praise'. 'Uvehodot' means 'and with thanksgiving'. 'Leyahveh' means 'to Yahveh'. 'Ki tov' means 'for good'. 'Ki leolam chasdo' means 'for forever is His kindness'. 'Al yisrael' means 'upon Israel'. 'Vechol ha'am' means 'and all the people'. 'Heriu' means 'shouted'. 'Teruah gedolah' means 'a great shout'. 'Al hussad beit yahveh' means 'upon the foundation of the house of Yahveh'.
[EZR.3.12] And many of the priests and the Levites and heads of the families, the elders, who had seen the first temple in its foundation, this temple appeared in their eyes, weeping with a great voice, and many with shouting in joy to lift up a voice. [§]
ve-rah-veem mei-ha-ko-ha-neem ve-ha-le-vee-eem ve-ra-shei ha-ah-vot ha-zeh-ke-neem a-sher ra-oo et-ha-bayit ha-rish-on be-yas-do zo ze ha-bayit be-ei-nei-hem bo-chim be-kol ga-dol ve-rah-veem bi-te-roo-ah be-sim-chah le-ha-reem kol.
This verse describes the reaction of priests, Levites, and heads of families who had seen the first Temple being built, now witnessing the foundation of the second Temple. Many wept loudly, while others shouted for joy. 'Ve' means 'and'. 'Mei' means 'from'. 'Ha' is 'the'. 'Kohanim' means 'priests'. 'Leviyim' means 'Levites'. 'Rashei ha-avot' means 'heads of the fathers/families'. 'Ha-zekenim' means 'the elders'. 'Asher' means 'who'. 'Ra’u’ means ‘saw’. ‘Et’ is a preposition. ‘Ha-bayit’ means ‘the house/temple’. ‘Ha-rishon’ means ‘the first’. ‘Be-yasdo’ means ‘in its foundation’. ‘Ze’ means ‘this’. ‘Be-ei-nei-hem’ means ‘in their eyes’. ‘Bochim’ means ‘weeping’. ‘Be-kol ga-dol’ means ‘with a great voice’. ‘Bi-te-roo-ah’ means ‘with shouting’. ‘Be-sim-chah’ means ‘with joy’. ‘Le-ha-reem kol’ means ‘to lift up a voice’.
[EZR.3.13] And the people do not recognize the sound of a shout of joy, but instead the sound of weeping of the people, for the people are shouting a great shout and the sound is heard to a great distance. [§]
ve’ein ha’am makirim kol teru’at ha’simcha lekol bechi ha’am ki ha’am meri’im teru’a gedola veha’kol nishma ad-lemerachok.
This verse describes a situation where the people do not recognize the sound of a joyful shout, but instead, hear a sound of weeping. The people are shouting a great shout, and the sound is heard from afar. 'Ha’am' means 'the people'. 'Teru’a' refers to a shout or blast, often with a celebratory or warning context. 'Simcha' means joy or happiness. 'Bechi' means weeping or crying. 'Gedola' means great or large. 'Nishma' means is heard. 'Ad-lemerachok' means 'until far away' or 'to a great distance'.
EZR.4
[EZR.4.1] And the enemies of Judah and Benjamin heard that the returnees from exile were building a temple for Yahveh, the God of Israel. [§]
vayishma'u tsarei Yehudah uvinyamin ki-benei hagolah bonim heikhal layahveh elohei Yisrael
This verse describes the enemies of Judah and Benjamin hearing that the returnees from exile are building a temple for Yahveh, the God of Israel. 'Vayishma'u' means 'and they heard'. 'Tsarei' is 'enemies'. 'Yehudah' is Judah. 'Uvinyamin' is 'and Benjamin'. 'Ki' means 'that'. 'Benei hagolah' means 'sons of the exile' or 'returnees from exile'. 'Bonim' means 'building'. 'Heikhal' means 'temple'. 'Layahveh' is 'for Yahveh'. 'Elohei' means 'God of'. 'Yisrael' is Israel.
[EZR.4.2] And they approached Zerubbabel and the heads of the families, and said to them, “Let us build with you, for as you, we seek the Gods of you, and we have not sacrificed from the days of Esar-haddon, king of Assyria, who brought us here.” [§]
va-yig-shoo el-zeru-va-vel ve-el-ra-shei ha-a-vot va-yo-meru la-hem niv-neh im-a-chem ki ka-chem ni-drosh le-elo-hei-chem ve-lo a-nach-nu zov-chim mi-mei e-sar chad-don me-lech ash-shur ha-ma-aleh ot-anu po.
This verse describes a request from the Samaritans to participate in rebuilding the temple alongside the returning exiles. They state they worship the same Gods and have not offered sacrifices to the God of Assyria since the time of Esar-haddon, the king who brought their ancestors to that land. The phrase 'El' refers to God, and 'Elohim' is the plural form, 'the Gods'.
[EZR.4.3] And Zerubbabel and Joshua and the other heads of families said to the people of Israel, "It is not for you alone, nor for us, to build a house for the Gods. For we will build together for Yahveh, the God of Israel, as King Cyrus, king of Persia, commanded us." [§]
Va-yo-mer la-hem Zeru-ba-vel ve-Yeshu-a u-shear ro-shei ha-a-vot le-Yis-ra-el lo la-chem ve-la-nu liv-noh bayit le-elo-hei-nu ki a-nach-nu ya-chad niv-neh la-Yahveh elo-hei Yis-ra-el ka-asher tzi-vah-nu ha-melech Ko-resh melech Pa-ras.
This verse recounts a statement made by Zerubbabel, Joshua, and other heads of families to the people of Israel regarding the rebuilding of the house of God. They assert that the building is not for them alone, nor for those present, but for their God. They state they will build it together for Yahveh, the God of Israel, as King Cyrus of Persia commanded them.
[EZR.4.4] And it happened that the people of the land were weakening the hands of the people of Judah, and frustrating them in building. [§]
Va-yhee am-ha-aretz m’rafim y’dey am-Y’hudah u’m’valehim otam livnot.
This verse describes the people of the land weakening the hands of the people of Judah and frustrating their building efforts. 'Va-yhee' means 'and it happened'. 'Am-ha-aretz' means 'the people of the land'. 'M’rafim' means 'weakening'. 'Y’dey' means 'hands'. 'Am-Y’hudah' means 'the people of Judah'. 'U’m’valehim' means 'and frustrating'. 'Otam' means 'them'. 'Livnot' means 'to build'.
[EZR.4.5] And those who pay them attention are counselors to frustrate their counsel all the days of Cyrus king of Persia and until the kingdom of Darius king of Persia. [§]
ve-soh-krim ah-lay-hem yo-ah-tzeem le-ha-fair ah-tza-tam kol-ye-may ko-resh me-lech par-as ve-ad mal-koot dar-yah-vesh me-lech par-as
This verse describes people who are paying attention to, and attempting to nullify, the counsel of others throughout the reigns of Cyrus king of Persia, and Darius king of Persia. The verse focuses on deliberate interference with planning or advice.
[EZR.4.6] And in the kingdom of Ahasuerus, in the beginning of his kingdom, they wrote slander against the inhabitants of Judah and Jerusalem. [§]
oo-v’mal-kooth a-chash-veh-rosh bee-tech-ee-lah mal-koo-toh kah-tav-oo sit-nah al-yosh-beh-ee yeh-oo-dah vee-yroo-shah-lahm.
This verse describes writings of slander against the inhabitants of Judah and Jerusalem during the reign of Ahasuerus. 'Ahasuerus' is a name and remains unchanged. 'Mal-kooth' means kingdom. 'Bee-tech-ee-lah' means in the beginning. 'Sit-nah' means slander or accusation. 'Yosh-beh-ee' means inhabitants. 'Yeh-oo-dah' is Judah. 'Vee-yroo-shah-lahm' is and Jerusalem.
[EZR.4.7] And in the days of Artaxerxes, Rehum, Shimshai, and the rest of their associates wrote a letter to Artaxerxes, king of Persia. The letter and its translation were written in Aramaic. [§]
oo-vee-may-mee ar-takh-shash-tah kah-tav bee-shlam meet-reh-dat tahv-ael oo-shahr keh-nah-vot-ahv al-ar-takh-shash-tah meh-lek pah-rahs oo-kh-tav hah-neesh-tah-vahn kah-toov ah-rah-meet oo-meh-toor-gahm ah-rah-meet.
This verse describes a letter written during the days of Artaxerxes. The letter was written by Rehum and Shimshai, and others associated with them, to Artaxerxes, the king of Persia. The letter itself, and its translation, were written in Aramaic.
[EZR.4.8] Rekhum and Shimshai Safra wrote a letter concerning Jerusalem to Artaxerxes, the king, as it was. [§]
rekhum be'el-te'em veshimshai safra ketavu igrah hada al-yerushalem le'artakhshashta malkha knema
This verse comes from the book of Ezra. 'Rekhum' is a proper name, a person. 'Be'el-te'em' literally means 'God of taste' or 'God who understands'. 'Shimshai' and 'Safra' are also proper names, likely officials. 'Igrah' means 'letter'. 'Yerushalem' is Jerusalem. 'Artakhshashta' is the name of a king, Artaxerxes. 'Malkha' means 'king'. 'Knema' means 'as it were' or 'according to'. The overall meaning is that Rekhum and Shimshai Safra wrote a letter to King Artaxerxes.
[EZR.4.9] Edayin is compassionate, possessing discernment and judgment. His servants write and proclaim, and all his intentions are righteous. His dominion is over the kingdoms of peoples, and he has appointed all the inhabitants of the earth. He is sovereign over the nations, and has elevated all of his people. He is the ruler of all, and has made Babylon and its people subject to him, and he is king over all of Elam. [§]
Edayin rekhum be'el-te'em veshimshay safra ushear kenavtehon dinaiya va'afarsatkaiya tarpleiya afarsaiya arkhuvaiya bavlayiya shushankaiya dehavea elmayia.
This verse appears to be from the Book of Daniel (specifically chapter 4, verse 37), describing a decree issued by a king. It outlines the extent of the king’s dominion and the recognition given to the God of heaven. Each word is being translated directly to convey the original intent, avoiding traditional theological interpretations embedded in established translations. "Edayin" represents a divine name, "rekum" means compassionate, and so on. The grammar is challenging due to the original language’s structure, necessitating adjustments for proper English syntax.
[EZR.4.10] And the rest of the people that the great and noble Asnappar exiled, he settled them in the city of Samaria, and the rest beyond the river, and K’enet. [§]
u'sh'ar umayya di ha'gli asnafar raba v'yakira v'hotev himmo b'kirya di shamrayin u'sh'ar avar-nahara v'k'enet.
This verse describes the remaining people that the great and noble Asnappar deported and settled in the city of Samaria, and the remaining people beyond the river, and K’enet. 'U'sh'ar' means 'and the rest' or 'and the remaining'. 'Ummayya' is a proper noun, likely a family or tribal name. 'Ha'gli' means 'that which was exiled'. 'Asnafar' is a proper noun, a name. 'Raba' means 'great'. 'V'yakira' means 'and noble'. 'Hotev' means 'settled'. 'Himmo' means 'them'. 'B'kirya' means 'in the city'. 'Di shamrayin' means 'of Samaria'. 'Avar-nahara' means 'beyond the river'. 'V'k'enet' means 'and K’enet'.
[EZR.4.11] D'nah discovered the letter that they sent upon him, upon Artaxerxes the king. Your servants, a man beyond the river, now. [§]
d'nah parsh'gen igarta di sh'lachu alohaee al-artachshashta malcha avdaych anash avar-nahara ukh'enet.
This verse is written in Aramaic, not Hebrew. It comes from the Book of Ezra. It describes a letter that was discovered. 'D'nah' is the name of the official who discovered the letter. 'Parsh'gen' likely refers to the contents being written on a scroll. 'Igarta' means 'letter'. 'Di' means 'that'. 'Sh'lachu' means 'they sent'. 'Alohaee' means 'upon him'. 'Al-Artachshashta' is 'upon Artaxerxes'. 'Malcha' means 'king'. 'Avdaych' means 'your servants'. 'Anash' means 'man'. 'Avar-nahara' means 'beyond the river'. 'Ukh'enet' means 'now'.
[EZR.4.12] Know, to the king, that the Jews who came up from your land have come to Jerusalem and are building the rebellious city, and they are setting up the walls, and they are laying the foundation of the Temple. [§]
yediea leheva lemal’ka di yehudaya di seliqu min-levata’ech aleina ato liyrushalem kiry’ta maradta uvishta banayin veshuraya ashakhlilu ve’ushaya yachitu.
This verse is from the Book of Ezra, chapter 4, verse 12. It is a letter sent to King Artaxerxes from officials west of the Euphrates River. They are reporting that the Jews have returned to Jerusalem and are rebuilding the city and the Temple. The verse details some of the progress made in the reconstruction. ‘Yediea’ is likely a proper name, someone sending the report. ‘Leheva’ is likely a reference to the king’s attention. ‘Levata’ech’ references the river (Euphrates). ‘Kiry’ta’ means ‘the city’, referring to Jerusalem.
[EZR.4.13] Now it is known to the king that your city is being built and its walls will be completed, free of charge, and the people were not given harm, and also the kings did not harm. [§]
kəʿan yəḏîʿa ləhəwē ləmalkā ḏî hēn qiryətā ḏāk titbənē wəšurayyā yištakkələlūn mindā-blō wahălōk lā yintənūn wəʾaftōm malkîm təhanzîk.
This verse is from the Book of Ezra. It is Aramaic, not Hebrew. The verse describes the rebuilding of the city and walls, and the support provided to those doing the work. It also notes that the kings did not harm those rebuilding. Here is a breakdown: 'kəʿan' - now, 'yəḏîʿa' - is known, 'ləhəwē' - to be, 'ləmalkā' - to the king, 'ḏî' - that, 'hēn' - is, 'qiryətā' - the city, 'ḏāk' - your, 'titbənē' - will be built, 'wəšurayyā' - and its walls, 'yištakkələlūn' - will be completed, 'mindā-blō' - from expense (or free of charge), 'wahălōk' - and the people, 'lā yintənūn' - were not given (harm), 'wəʾaftōm' - and also, 'malkîm' - kings, 'təhanzîk' - did harm.
[EZR.4.14] Now all the voices of the angels of glory said, "I cannot see the interpretation because of me. Send and make it known to the king." [§]
kəʿan kâ-kol-qōḇēl dî-məlaḥ hekəlâ məlaḥnā ḇəʿarḇat malkā lā ʾărīḥ lanā ləmeḥəzē ʿal-dənā šəlāḥnā ḇəhōdaʿnā ləmalkā.
This verse comes from the Aramaic portions of the Book of Daniel. It describes a request made to the king regarding seeing the interpretation of a dream. "Kəʿan" means "now". "Kâ-kol-qōḇēl" means "all the voices". "Dî-məlakh" means "of the angels". "Hekəlâ" means "glory". "Məlaḥnā" means "their angels". "ḇəʿarḇat malkā" means "the secrets of the king". "Lā ʾărīḥ lanā ləmeḥəzē" means "I cannot see the interpretation". "ʿal-dənā" means "because of me". "Šəlāḥnā" means "send". "ḇəhōdaʿnā ləmalkā" means "and make known to the king".
[EZR.4.15] Let it be examined in the book of remembrance of your ancestors, and let it be found in the book of remembrance, and you will know that the city of yours is a rebellious city and causes harm to rulers and nations, and workers serve within it from the day of the world. Because of this, the city of yours will be ruined. [§]
di yevakkaar bisfar-dachranaya di avahataach u-tehashkach bisfar dachranaya ve-tinda'a di kiry'ta dach kirya marada u-mehanzeka malchin u-medinan ve-eshtaddur avdin begavvah min-yomata alma al-dena kiry'ta dach ha-charvata.
This verse describes a divine record being consulted to reveal the sinful history of a city. It details that the city's name will be found in the book of remembrance of the ancestors and will be known for its rebellion, harm to rulers and nations, and the service of workers within it from ancient times. Ultimately, it declares the city will be ruined.
[EZR.4.16] We report to the king that your city is being built, and its wall is being completed, before this, there is no portion beyond the river that is yours. [§]
mehode'in anahna lemalkah di hen qiryata dakh titbene vesurayah yishtakhlalun laqavel denah halak ba'avar nahara la itai lakh.
This verse is from the Book of Ezra, chapter 4, verse 16. It's a report from officials to the king. 'Mehode'in anahna' means 'we report'. 'Lemalkah' means 'to the king'. 'Di hen' means 'that'. 'Qiryata dakh' means 'your city'. 'Titbene' means 'will be built'. 'Vesurayah' means 'and the wall'. 'Yishtakhlalun' means 'will be completed'. 'Laqavel denah' means 'before this'. 'Halak ba'avar nahara' means 'a portion beyond the river'. 'La itai lakh' means 'there is nothing yours'. The verse is essentially stating that the city is being rebuilt and the wall completed, and that the area beyond the river contains nothing belonging to the king.
[EZR.4.17] A dispatch the king sent to Rekhum, to El-teem, and to Shimshay the scribe, and to their associates who dwell in Samaria, and to those beyond the river, peace, and now. [§]
pitgama shlah malkha al-rekhum be-el-teem vesimshay safra ushar kenavtehon di yatvin bishmrayin ushar abar-nahara shlam uke’et.
This verse comes from the Book of Ezra. It describes a dispatch sent by a king. 'Pitgama' means 'missive' or 'dispatch'. 'Malkha' means 'king'. 'Al-rekhum' is a proper name, and is likely a person. 'Be-el-teem' is likely another proper name or a title. 'Shimshay' is a proper name, presumably someone who is a scribe ('safra'). 'Kenavtehon' refers to their associates. 'Yatvin' means 'those who dwell'. 'Bishmrayin' is a place name. 'Abar-nahara' means 'beyond the river'. 'Shlam' means 'peace'. 'Uke’et' means 'and now'.
[EZR.4.18] We changed that you sent upon us, an explainer of a proclamation before me. [§]
nishtawana di shlachtoon aleina mparash qri qadamai
This verse consists of several Aramaic words. 'nishtawana' means 'we changed'. 'di' is a relative pronoun meaning 'that' or 'which'. 'shlachtoon' is a verb meaning 'you sent'. 'aleina' means 'upon us'. 'mparash' means 'interpreter' or 'explainer'. 'qri' means 'a proclamation' or 'reading'. 'qadamai' means 'before me'. Therefore, the verse speaks of a change that was sent upon someone, and an explainer of a proclamation before the speaker.
[EZR.4.19] From me, set a flavor, and they visit and they forget concerning your city, from the day of the world, it is exalted above kings, and rebellion and building are done in it. [§]
u minni shim te'em u bakaru vehashkahu di kiryeta dakh min yomata alma al malkhin mitnas'a umrad veshtadur mit'aved bah.
This verse appears to describe a setting of flavor, visitation, and forgetting concerning a city. It speaks of a city being exalted above kings, and rebellion and building being done within it. 'minni' means 'from me', and 'shim' means 'put' or 'set'. 'te'em' is 'taste' or 'flavor'. 'bakaru' means 'they visit'. 'hashkahu' means 'they forget'. 'kiryeta dakh' means 'your city'. 'yomata alma' means 'the day of the world' or 'eternity'. 'malkhin' means 'kings'. 'mitnas'a' means 'is exalted'. 'umrad' means 'and rebellion'. 'veshtadur' means 'and building'. 'mit'aved bah' means 'is done in it'.
[EZR.4.20] Powerful kings existed over Jerusalem, and rulers dominated all beyond the river, and the measure of tribute was given to them. [§]
oo-mal-keen ta-kee-feen ha-voo al-ye-roo-shalem ve-sha-lee-teen be-chol a-var na-ha-ra-ah oo-mid-dah be-lo va-ha-loch mit-yeh-ayv le-ho-non.
This verse describes powerful rulers over Jerusalem and their dominion over all beyond the river. It details how tribute was given to them. 'Mal'keen' is a plural form related to 'melech' which means 'king'. 'Taqif' means 'strong' or 'powerful'. 'Shalitin' relates to 'shalit' meaning 'ruler' or 'dominator'. 'Avar nahara' is 'beyond the river', often referring to the Euphrates. 'Midah' signifies 'measure' or 'tribute'. 'Mit-yeh-ayv' means 'given'. 'Le-ho-non' means 'to them'.
[EZR.4.21] Now, complete the purpose for nothing regarding the strength of you, and the city of you will not be built until a purpose from me is completed. [§]
kəʿan siyyimū ṭeʿēm labaṭālā gubrayyā ʾillekh; wəqiryətā dākh lā titbənē ʿad-minni ṭaʿmā yittāśām.
This verse appears to be Aramaic, not Hebrew. It's from the Book of Ezra. 'Kəʿan' is likely an adverb meaning 'now' or 'already.' 'Siyyimū' is an imperative verb meaning 'finish' or 'complete.' 'Ṭeʿēm' means 'taste' or 'purpose.' 'Labaṭālā' means 'for nothing' or 'in vain.' 'Gubrayyā' means 'strength' or 'men.' 'ʾIllekh' means 'of you.' 'Wəqiryətā' means 'and the city.' 'Dākh' means 'of you.' 'Lā titbənē' means 'will not be built.' 'ʿAd-minni' means 'until from me.' 'Ṭaʿmā' means 'purpose' or 'taste.' 'Yittāśām' means 'it is completed.' The verse overall speaks of a lack of purpose or strength leading to the city remaining unbuilt until a purpose is established.
[EZR.4.22] And the cautious ones were peaceful towards the land. Why should ropes cause damage to the rulers? [§]
ooz-hee-ree-een heh-voo sha-loo leh-meh-vahd al-deh-nah leh-mah yees-geh khah-vah-lah leh-han-zah-kat mal-kheen.
This verse describes people being cautious and peaceful towards the land, questioning why ropes (representing constraints or punishments) should cause damage to rulers. "Uzehirin" describes those who are cautious. "Hevoo" indicates they were. "Shaloo" means peaceful. "Leme'vad" is 'to do' or 'to work'. "Al-deh-nah" is 'on/upon the land'. "Lema" asks 'why'. "Yisgeh" means 'to prosper/grow' (but here likely indicates something negative causing growth/increase in trouble). "Khavala" means 'ropes/cords' (often used metaphorically for constraints). "Lehanzakhat" means 'for the damaging of'. "Malkheen" means 'the rulers'.
[EZR.4.23] A message from the writing, the letter of Rehum and Shimshai, the scribe and their companions, they went with haste to Jerusalem against the Jews and they nullified it by decree and by force. [§]
Adai min di parshagen nishtwana di arta'hashtea malka qri qedam rechum veshimshai safra uchnavatahon azalu bivihilu liyrushalem al yehudaya ubatilu himmo be'edrea vechayil.
This verse is from the Book of Ezra (4:8) and describes a message sent by Rehum and Shimshai to King Artaxerxes against the Jews rebuilding Jerusalem. 'Adai' refers to a message or a decree. 'Parshagen' means 'the writing'. 'Nishtwana' means 'the letter'. 'Arta'hashtea' is Artaxerxes. 'Malka' means 'king'. 'Qri' means 'they cried out' or 'they proclaimed'. 'Qedam' means 'before'. 'Rechum' is a person's name. 'Shimshai' is a person's name. 'Safra' means 'scribe'. 'Uchnavatahon' means 'and their companions'. 'Azalu' means 'they went'. 'Bivihilu' means 'with haste'. 'Liyrushalem' means 'to Jerusalem'. 'Al yehudaya' means 'against the Jews'. 'Ubatilu himmo' means 'they nullified it'. 'Be'edrea vechayil' means 'by decree and by force.
[EZR.4.24] At that time, the work on the house of God which is in Jerusalem was ceased, and it remained ceased until the second year of the reign of Darius, king of Persia. [§]
Be'adayin betelat 'aveydat bet-elahah di biyrushalem v'havat batelah ad shnat tartin l'malchut daryavesh melech paras.
This verse describes the cessation of the work on the house of God in Jerusalem. It states that the work was halted until the second year of the reign of Darius, king of Persia. 'Be'adayin' indicates a time period; 'betelat' means 'was ceased'; 'aveydat' refers to the 'work of'; 'bet-elahah' means 'house of God'; 'di biyrushalem' specifies 'which is in Jerusalem'; 'v'havat batelah' means 'and it was ceased'; 'ad shnat tartin' means 'until the second year'; 'l'malchut daryavesh melech paras' specifies 'of the reign of Darius, king of Persia'.
EZR.5
[EZR.5.1] And Haggai the prophet and Zechariah son of Idoa prophesied to the Jews who were in Judah and in Jerusalem, in the name of the God of Israel, upon them. [§]
vehitenabbi hagai neviah uzechariah bar-idoa neviaya al-yehudaia di bihud uviyrushalem beshum elah yisrael aleihon.
This verse describes the prophetic ministry of Haggai and Zechariah over the Jews, both in Judah and Jerusalem, in the name of the God of Israel. 'Vehitenabbi' means 'and prophesied'. 'Hagai' and 'Zechariah' are proper names. 'Neviah' means 'prophet', and 'neviaya' is the plural form. 'Bar-idoa' means 'son of Idoa'. 'Al-yehudaia' means 'over the Jews'. 'Di bihud uviyrushalem' means 'who were in Judah and in Jerusalem'. 'Beshum elah yisrael' means 'in the name of the God of Israel'. 'Aleihon' means 'upon them'.
[EZR.5.2] At that time, Zerubbabel son of Shealtiel and Yeshua son of Jozadak and their leaders began to build the house of God in Jerusalem, and with them were the prophets of God, helping them. [§]
Be'adayin qamu Zerubbabel bar-Shealtiel v'Yeshua bar-Yozadaq v'sarayav lemivne bet Elaha di Birushalem v'immehon neviyaya di Elaha mesadeen lehon.
This verse describes Zerubbabel, son of Shealtiel, and Yeshua, son of Jozadak, and their leaders beginning to build the house of God in Jerusalem, with the prophets of God assisting them. 'Be'adayin' indicates 'at that time'. 'Qamu' means 'they rose' or 'they began'. 'Bar' means 'son of'. 'V' means 'and'. 'Lemivne' means 'to build'. 'Bet' means 'house'. 'Elaha' means 'God'. 'Di' means 'of'. 'Birushalem' means 'Jerusalem'. 'Immehon' means 'with them'. 'Neviyaya' means 'prophets'. 'Mesadeen' means 'helping' or 'assisting'. 'Lehon' means 'to them'.
[EZR.5.3] At that time, a governor came upon them, a governor beyond the river, and with him were cavalry and a force, and he questioned them, saying to them, "Who authorized you to build this house and to complete it?" [§]
beh-zim-nah a-tah a-leh-yohn tat-nah pah-hat ah-var-nah-har-ah oo-sh-tar boz-nai oo-kh-nah-vah-teh-ohn ve-khen oh-me-reen leh-hom man-sam leh-kohm te-em bay-tah deh-nah liv-neh ve-oo-shar-nah deh-nah le-shakh-lah-lah.
This verse describes a governor arriving and questioning the people about rebuilding a house. 'Beh-zim-nah' means 'at that time'. 'Tat-nah' is a governor or official. 'Ah-var-nah-har-ah' means 'beyond the river'. 'Bay-tah' means 'house'. 'Liv-neh' means 'to build'. 'Leshakh-lah-lah' means 'to complete'. The verse details an inquiry into the reason for the construction, and if it was authorized.
[EZR.5.4] Until this, I said to them, what are the names of the strong men that build building upon building? [§]
Edai knema amarna lehom man inun shmatah gubrayya di de-dnah binyana banayin.
This verse comes from the Aramaic book of Ezra. "Edai" means "until". "Knema" means "this". "Amarna" means "I said". "Lehom" means "to them". "Man inun" means "what are". "Shmatah" means "names". "Gubrayya" means "strong men". "Di de-dnah" means "that build". "Binyana banayin" means "building buildings".
[EZR.5.5] And the eyes of the Gods were upon the captives of Judah, and they did not cease until the matter reached Darius, Yahveh. Then, decrees were issued concerning the matter. [§]
ve'ein elahahem havata al-savei yehudaya velo-batilu himmo ad-ta'ama ledaryavesh yehach ve'adayin yetivun nishtavana al-dena.
This verse describes the eyes of 'the Gods' being upon the captives of Judah, and that they did not cease until the matter reached Darius. Then, decrees were issued concerning the matter. The original language uses plural 'Gods' (Elohim) and a specific name 'Yahveh' which will be translated literally. The phrase 'savei yehudaya' means captives of Judah. 'Ta'ama' means 'the matter'. 'Daryavesh' is Darius. 'Yehach' is 'Yahveh'. 'Nishtavana' means decrees. 'Dena' means the matter or case.
[EZR.5.6] A decree of a letter that was sent by Tatnay, governor beyond the river, written in its detail and its conditions, an explanation beyond the river, to Darius the king. [§]
Parshagen igarta di-shlach tatnay pachath avar-nahara ushtar boznay uchnavateh aparsekayea di baavar nahara al-daryavesh malcha.
This verse is written in Aramaic. 'Parshagen' likely means 'a decree' or 'a message'. 'Igarta' means 'letter'. 'Di-shlach' means 'that was sent'. 'Tatnay' is a proper name, likely a person. 'Pachath' means 'governor'. 'Avar-nahara' means 'beyond the river', specifically the Euphrates. 'Ushtar' means 'written'. 'Boznay' means 'in its detail'. 'Uchnavateh' means 'and its conditions'. 'Aparsekayea' means 'explanation'. 'Baavar nahara' repeats 'beyond the river'. 'Al-daryavesh malcha' means 'to Darius the king'.
[EZR.5.7] They sent a message to him, and a riddle was written within it to King Darius, complete peace. [§]
pitgama shlachu alohihi vechidna ketiv begaveh le-daryavesh malcha shlama kolla.
This verse comes from the Book of Ezra. 'Pitgama' refers to a message or dispatch. 'Shlachu' means they sent. 'Alohihi' refers to his gods. 'Vechidna' means and a riddle. 'Ketiv' means it is written. 'Begaveh' means in its body or within it. 'Le-daryavesh' means to Darius. 'Malcha' means king. 'Shlama kolla' means complete peace.
[EZR.5.8] Yediy’a went to the king, we went to Judah, to the land for the house of the great God. And he built stone rubble, and others placed it within the walls. And the work which you know was done and prospered in their hands. [§]
yediy’a | lehev’a lemal’ka di-’azal’na liyhuda medinta lebeit ’elaha raba, vehu mit’bene’ ’even galal ve’a’ mit’sam bekut’laya. Va’avid’ta dakh asparna mit’ev’da umatzlakh beyed’hom.
This verse describes a vision or recounting of a building project. 'Yediy'a' is likely a proper name, possibly meaning 'knowledge' or 'friend'. 'Lehev'a lemal'ka' means 'to go to the king'. 'Diy-azal'na' means 'we went'. 'Medinta' means 'land' or 'country'. 'Beit elaha raba' refers to 'the house of the great God'. The remainder of the verse details the construction, involving stone and successful work in the hands of those involved.
[EZR.5.9] Now we asked the captives to you like this, we said to them, "Who put for you understanding of this house to build, and we returned to complete it?" [§]
Edaiyin she'elna lesavaya ilech kenema amarna lehom man-sam lechom te'em bayta dena lemivneya ve'usharna dena lesachlalah.
This verse appears to be Aramaic, not Hebrew. 'Edaiyin' roughly translates to 'now'. 'She'elna' means 'we asked'. 'Lesavaya' means 'the captives'. 'Ilech' means 'to you'. 'Kenema' means 'like this'. 'Amarna' means 'we said'. 'Lehom' means 'to them'. 'Man-sam' means 'who put'. 'Lechom' means 'for you'. 'Te'em' means 'taste' or 'understanding'. 'Bayta' means 'house'. 'Dena' means 'this'. 'Lemivneya' means 'to build'. 'Ve'usharna' means 'and we returned'. 'Lesachlalah' means 'to complete it'.
[EZR.5.10] And also, their names we asked of them for your knowledge, that the names of the men who are at their heads are written. [§]
ve-af she-ma-hat-hom she-el-na le-hom le-ho-da-u-tah-ch; di nich-tu hu-shum-guv-ra-ya di be-ra-she-hom.
This verse details a request to know the names of the men who are at their heads. "Ve-af" means "and also". "She-ma-hat-hom" means "their names". "She-el-na le-hom" means "we asked them". "Le-ho-da-u-tah-ch" means "for your knowledge". "Di nich-tu" means "that are written". "Shum-guv-ra-ya" means "names of men". "Di be-ra-she-hom" means "who are at their heads".
[EZR.5.11] Thus says the word, they have returned to say, "We are the servants of God of heaven and earth, and the builders of the house that was built from ancient times for many years, and kings to Israel, great they built and perfected it." [§]
Ukhnema pitgama hativuna lememar, anakhna himmo avduhi di-elah shmayya ve'are', ubannayin bayta di-hava beneh miqdamat dena shnin saggi'an, umelukh leysrael rab benahi veshakhlaleh.
This verse is Aramaic. 'Ukhnema' likely means 'thus says'. 'Pitgama' means 'word' or 'command'. 'Hativuna' means 'they have returned'. 'Memar' means 'to say'. 'Anakhna' means 'we'. 'Himmo' means 'are'. 'Avduhi' means 'servants'. 'Di-elah' means 'of God'. 'Shmayya' means 'heaven'. 'Ve'are' means 'and earth'. 'Ubannayin' means 'and the builders'. 'Bayta' means 'house'. 'Di-hava' means 'that was'. 'Beneh' means 'built'. 'Miqdamat' means 'from ancient'. 'Dena' means 'times'. 'Shnin' means 'years'. 'Saggi'an' means 'very many'. 'Umulukh' means 'and kings'. 'Leysrael' means 'to Israel'. 'Rab' means 'great'. 'Benahi' means 'built'. 'Veshakhlaleh' means 'and perfected'.
[EZR.5.12] Because of this, God angered our ancestors, and God gave them into the hand of Nebuchadnezzar, king of Babylon the Chaldean. And he destroyed their house, and he exiled their people to Babylon. [§]
lahen min-di hargizu avotana le'elah shmayya yevah himo beyad nevuchadnetzar melech-bavel kasdaya; ubeytah danah satreh, ve'amah hageli levavel.
This verse describes why the ancestors were angered by God, and how God gave them into the hand of Nebuchadnezzar, king of Babylon. It details the destruction of their house and the exile of their people to Babylon. 'lahen' means 'for them', 'min-di' is 'because of', 'hargizu' means 'angered', 'avotana' means 'our ancestors', 'le'elah' means 'to God', 'shmayya' means 'heaven', 'yevah' means 'Yahveh', 'himo' means 'them', 'beyad' means 'by the hand of', 'nevuchadnetzar melech-bavel kasdaya' means 'Nebuchadnezzar, king of Babylon, the Chaldean', 'ubeytah danah' means 'and their house', 'satreh' means 'he destroyed it', 've'amah' means 'and their people', 'hageli levavel' means 'he exiled to Babylon'.
[EZR.5.13] Now, in the first year of Cyrus, king of Babylon, Cyrus the king set a decree that they should build the house of God. [§]
bəram bišnat ḥədā ləḵōreš malkā di bāvel, ḵōreš malkā šām ṭe’em bêt-’ĕlāhā dənā livnē.
This verse details a decree made by King Cyrus of Babylon regarding the rebuilding of the house of God. 'Bəram' likely functions as an introductory particle. 'Bišnat ḥədā' means 'in the year one'. 'Ləḵōreš malkā di bāvel' means 'to Cyrus, king of Babylon'. 'Šām ṭe’em' means 'he set a decree'. 'Bêt-’ĕlāhā' means 'house of God'. 'Dənā' means 'of them'. 'Livnē' means 'to build'.
[EZR.5.14] And also the number of items from the house of God, of gold and of silver, that Nebukadnetzar took from the temple in Jerusalem and brought to the temple in Babylon, Cyrus, the king, took from the temple in Babylon and gave to Sheshbazzar, whose name is governor. [§]
ve-af manaya di-beit-elaha di dahava ve-kaspa di nevukadnetzar hanpeq min-heichala di birushalem ve-heivel himmo le-heichala di bavel hanpeq himmo koresh malkha min-heichala di bavel vihibu lesheshbatzar shemeh di pecha sameh.
This verse details the return of items taken from the Temple in Jerusalem to the Temple in Babylon, and then their subsequent return from Babylon to Jerusalem under Cyrus. 'Manaya' refers to the number of items. 'Beit elaha' means 'house of God'. 'Dahava ve-kaspa' means 'gold and silver'. 'Nevukadnetzar' is the name of a king. 'Heichala' means 'temple'. 'Birushalem' means 'Jerusalem'. 'Bavel' means 'Babylon'. 'Koresh' is the name of a king. 'Malkha' means 'king'. 'Lesheshbatzar' means 'to Sheshbazzar'. 'Shemeh' means 'name'. 'Pecha' means 'governor'.
[EZR.5.15] And he said to him, "These are my signs. Look for a single young woman from among them in the sanctuary which is in Jerusalem, and the house of God will be built in its place." [§]
Va'amar-leh ׀ Eleh ma'anaya seh ezel-aheth himmo behaychala di biyrushlem ubeyth elaha yitbneh al-athreh.
This verse appears to be Aramaic, not Hebrew, from the Book of Ezra. 'Va'amar-leh' means 'and he said to him'. 'Eleh' means 'These'. 'Ma'anaya' means 'my signs'. 'Seh' means 'look'. 'Ezel-aheth' means 'a single young woman'. 'Himmo' means 'from them'. 'Behaychala' means 'in the sanctuary'. 'Di biyrushlem' means 'which is in Jerusalem'. 'Ubeth elaha' means 'and the house of God'. 'Yitbneh' means 'will be built'. 'Al-athreh' means 'in its place'.
[EZR.5.16] Edayin Sheshbatzar, your emissary, Yahveh sent as a gift to rebuild the house of the God of Jerusalem. From Edayin until now, it is being built and is not finished. [§]
Edayin sheshbatzar dech, ata Yahveh yab ushaya di-beit elaha di-Birushlem, umin-Edayin vead-kean mitbnea vela shlem.
This verse details a person named Edayin Sheshbatzar being sent by Yahveh to rebuild the house of the God of Jerusalem. It notes that rebuilding began at a certain time (Edayin) and has not been completed as of yet (kean). 'Dech' means 'your' and refers to Yahveh. 'Ushaya' is 'a gift' or 'a present'. 'Mitbnea' is 'is being built' and 'vela shlem' means 'and is not finished'.
[EZR.5.17] And now, behold, it is upon the king, good. It has been investigated in the house of the treasury of the king, complete, that in Babylon. Behold, I have it, that from Cyrus the king, he appointed taste (authority/charge) to build the house of God of you in Jerusalem. And let the king's favor on this matter be sent upon us. [§]
uḵe‘an hen ‘al-malḵā ṭāv yitbaqār běḇêt ginzayyā ḏî-malḵā tammāh ḏî běḇāḇel hen ‘itay ḏî min-ḵōreš malḵā šîm ṭe‘em lemibne’a ḇêt-’ĕlāhā ḏēḵ biyrušalem ur’ūt malḵā ‘al-ḏnā yišlah ‘aleyna.
This verse details a discovery of a decree from King Cyrus. It's a report to someone detailing a document found in the royal treasury of Babylon, regarding the rebuilding of the house of God in Jerusalem. The report states that Cyrus appointed people to oversee the project. It is a request for support or confirmation related to the decree.
EZR.6
[EZR.6.1] In that time, Darius the king established a decree, and they searched in the house of the library, which is the archive, and they found it complete in Babylon. [§]
Be'adayin Daryavesh malkha sham te'em ubakaru bebeit sifraya di ginzaya mehachatin tamah bebavel.
This verse describes Darius the king establishing a decree and searching in the house of the library, which is the archive, and finding it complete in Babylon. Breaking down the words: 'Be'adayin' means 'in that time', 'Daryavesh' is Darius, 'malkha' means king, 'sham' means to put or establish, 'te'em' is a decree or order, 'ubakaru' means and they searched, 'bebeit' means in the house of, 'sifraya' is library or archive, 'di' is 'of', 'ginzaya' is the treasure or archive, 'mehachatin' means they found, 'tamah' means complete, and 'bebavel' means in Babylon.
[EZR.6.2] And a scroll was found in Akmeta, in the city of the kingdom of Media. And thus is written within it, the chronicle. [§]
vehishtekha be’akhmeta bebirta diy be-maday medinta megila khada veken khtiv begava’ah dikrona.
This verse describes a scroll being found in a city of Media. "vehishtekha" means 'was found', "be’akhmeta" is 'in Akmeta', "bebirta" is 'in the city', "diy be-maday" means 'of Media', "medinta" means 'kingdom', "megila" means 'scroll', "khada" means 'one', "veken khtiv" means 'and thus it is written', "begava’ah" means 'within it', and "dikrona" means 'the chronicle'.
[EZR.6.3] In the first year of Cyrus the king, Cyrus the king made a decree: "Let the house of God be built in Jerusalem, let the house be rebuilt, a place where sacrifices are offered. Its foundation shall be sixty cubits in length, and sixty cubits in width." [§]
bishnat hadah lekoresh malkah, koresh malkah sam te'em, beit elaha biyrushalem, bayta yitbene, atar di divchin divchin, ve'ushohi misovlin, rumeh ammin shittin, ptayeh ammin shittin.
This verse describes Cyrus the king issuing a decree concerning the house of God in Jerusalem. It details the dimensions of the foundation of the temple: its length and width in cubits. 'Elaha' is the Aramaic word for 'God'. 'Divchin' means sacrifices or offerings. 'Misovlin' means cubits, a unit of measurement. 'Ammin' means cubits, used as a qualifier.
[EZR.6.4] Offerings of stone, circular in form, three in number, and an offering of a new ram, and what goes forth from the house of the king will be given. [§]
nidbakhin di-even g'lal t'lata v'nidbakh di-a'e hadat v'nifq'ta min-beit malkha tit'yehiv.
This verse describes offerings to be made. "nidbakhin" means offerings, specifically those presented in a certain manner. "di-even" means 'of stone'. "g'lal" means 'rolling' or 'circular', referring to a specific shape of the stones. "t'lata" means 'three'. "v'nidbakh" means 'and an offering'. "di-a'e" means 'of ram'. "hadat" means 'new' or 'recent'. "v'nifq'ta" means 'and what goes forth'. "min-beit malkha" means 'from the house of the king'. "tit'yehiv" means 'will be given'.
[EZR.6.5] And also the count of the house of God, of the gold and the silver, which Nebuchadnezzar took from the temple in Jerusalem and brought to Babylon, they shall return, and he brought them back to the temple in Jerusalem to its place, and under the house of God. [§]
ve-af ma-nei beit-e-la-ha-a di di da-ha-va ve-kas-pa di nev-u-kad-net-sar ha-nef-fek min-heik-la di-vi-ru-shalem ve-hei-vel le-va-vel ya-ha-ti-vun vi-ha-kh le-heik-la di-vi-ru-shalem le-at-reh ve-ta-khat be-beit e-la-ha.
This verse discusses the items taken from the temple in Jerusalem by Nebuchadnezzar and brought to Babylon, and their eventual return to the temple in Jerusalem. 'Ma-nei' refers to a count or number, likely of precious items. 'Beit e-la-ha-a' means 'house of God.' 'Da-ha-va' and 'kas-pa' mean gold and silver respectively. 'Heik-la' means temple or palace. 'Vi-ha-kh' means 'and he brought back.' 'Le-at-reh' refers to its place. 'Ve-ta-khat' means 'and under.'
[EZR.6.6] Now, you gave the governor beyond the river a written decree, and its writing was explained, which was beyond the river. They were distant from that place. [§]
ka’an tatnay pachat ‘avar-nahara shtar boznay uchnavtehon aparsekay’a di ba‘avar nahara rachiqin havo min-tamma.
This verse describes a governor beyond the river who sent a written decree. “Ka’an” likely refers to a time or circumstance, here possibly functioning as a marker indicating a report. “Tatnay” means ‘you gave’. “Pachat” means governor. “’Avar-nahara” means ‘beyond the river’. “Shtar” means a written document or decree. “Boznay” means ‘were sent by him/her’. “Uchnavtehon” means ‘and their writing’. “Aparsekay’a” means ‘were explained/detailed’. “Di” means ‘which/that’. “Ba’avar nahara” repeats ‘beyond the river’. “Rachiqin” means ‘distant/remote’. “Havo” means ‘they were’. “Min-tamma” means ‘from that place’.
[EZR.6.7] Return to devote yourselves to building the house of the God of your nation. Command the people of Judah and the captives of Judah that the house of the God of your nation be built in its place. [§]
shə-vuq-qu la-‘a-vi-dat beit-’e-lo-ha deiq, pa-chat yə-hu-dai-ya u-lə-sa-vei yə-hu-dai-ya beit-’e-lo-ha deiq yiv-non ‘al-’at-reh
This verse comes from Ezra 1:5. It instructs those who were captive to build the house of the God of their nation. “Shə-vuq-qu” is a command for people to return. “La-‘a-vi-dat” means ‘for the service of’. “Beit-’e-lo-ha” means ‘the house of the God’. “Deiq” means ‘of you/your’. “Pa-chat” means ‘commanded’. “Yə-hu-dai-ya” means ‘Judah/the Judeans’. “U-lə-sa-vei” means ‘and to the captives’. “Yiv-non” means ‘it will be built’. “‘Al-’at-reh” means ‘in its place’.
[EZR.6.8] And from yourselves appoint a taste, for what you will do with the companions of Judah, to you, for building the house of God of you. And from the possessions of the king, which is the measure beyond the river, a spending will be given to the men of you, that it not be canceled. [§]
oo-mee-nee sheen seem tay-aym le-mah dee-tah-ahv-doon im-sah-bay yeh-oo-dai-ah ee-lehch le-mee-veh-nay bayt el-ah-ah daych oo-mee-nek-say mal-kah dee dee-mad-dat ah-var nah-ha-rah ahs-par-nah neef-kah-tah teh-hayv-ah mee-teh-yah-vah-ah le-goo-brah-yah ee-lehch dee lah-vah-tah-lah.
This verse is from the book of Ezra, detailing the provision for building the temple. It describes how the people should set aside funds, provided by the king, for the temple builders. The verse focuses on allocating resources from the king's treasury 'beyond the river' (likely referring to the Euphrates) to those dedicated to the task. It specifically emphasizes that these funds should not be misused.
[EZR.6.9] And what coarse grain and sons of the bull and rams and lambs for the offering to the God of Heaven, wheat, salt, wine and anointing, as the statement of the priests of Jerusalem, that it be given to them day by day, not ceasing. [§]
u-mah khash-khan u-v’nei torin v’dikrin v’imrin la’alavan le’Elah shemayya khintin melakh khamar u-m’shakh k’me’amar kah’naiya di-birushlem leheve mit’yeiv lehom yom b’yom di-la shalu.
This verse details a specific offering. 'Khashchan' likely refers to a type of coarse grain or food. 'B’nei Torin' translates to 'sons of the bull', probably referring to young bulls used as sacrifices. 'Dikrin' means 'rams', and 'Imrin' means 'lambs'. The phrase 'la’alavan' means 'for the offering', while 'le’Elah shemayya' means 'to the God of Heaven'. 'Khintin' is translated as 'wheat'. 'Melakh' means 'salt', and 'khamar' means 'wine'. 'K’me’amar kah’naiya di-birushlem' means 'according to the statement of the priests of Jerusalem'. 'Leheve mit’yeiv lehom' means 'that it be given to them', and 'yom b’yom di-la shalu' signifies 'day by day, not ceasing'.
[EZR.6.10] These are the offerings brought near, pleasing to God of heaven, and prayers to the living king and his son. [§]
di-leh-vo-hon meh-ah-kreh-veen nee-ho-heen leh-eh-lah sh’mah-yah v’meh-tzah-lah-yeen leh-hah-yeh mal-kah v’veh-noh-hee
This verse details offerings and prayers made to the Gods and the living king and his son. "di-leh-vo-hon" describes the purpose of the offerings. "meh-ah-kreh-veen" refers to those bringing near, or offering. "nee-ho-heen" means pleasing or sweet smelling. "leh-eh-lah" means to God. "sh’mah-yah" is heaven. "v’meh-tzah-lah-yeen" means and praying. "leh-hah-yeh" means to the living one. "mal-kah" means king. "v’veh-noh-hee" means and his son.
[EZR.6.11] From my hand, let there be a taste of judgment, that all people who declare this saying will be estranged from their house, and a watchful one will be destroyed upon it, and their house will be desolated, it will be made upon this saying. [§]
oo-mee-nee shseem ta-aym dee kol-eh-nash dee yeh-ahsh-nay pit-gah-mah duh-nah yit-neh-sah ah-ay min-bay-teh-uh oo-z-keeph yit-meh-hay ah-loh-hee oo-bay-teh-uh neh-vah-loo yit-eh-veh-ed al-duh-nah.
This verse describes a punishment for speaking against God. 'Minnie' means 'from my hand' or 'from me.' 'Shseem' refers to putting or setting something. 'Ta'em' means a taste or judgment. 'Kol' means 'all.' 'Enash' means a person or man. 'Yehashnay' means to declare or speak. 'Pitgama' is a saying or proclamation. 'Duh-nah' means 'this,' referencing the saying. 'Yitnehsah' means 'he will be estranged' or 'will move away'. 'Bay-teh-uh' means his house. 'Z-keeph' means watchful or alert. 'Yitmeh-hay' means he will be destroyed. 'Nevah-loo' means desolated or ruined. 'Yit-eh-veh-ed' means it will be made or done. 'Al-duh-nah' means upon this (saying).
[EZR.6.12] And the Gods who dwell completely will destroy every king and people who extend their hand to damage the house of the Gods which is in Jerusalem. I, Darius, have issued a decree that this shall be done. [§]
ve'elahaha di shachin shmeh tamah yemagar kol-melech ve'am di yishlah yadeih lehashnayaha lechabalah beit-elahaha dech biYerushalem anah Daryaves samet te'em aspurna yit'avid.
This verse describes a decree issued by Darius I. It begins with a description of 'the Gods' who dwell completely, and will destroy any king or people who raise their hand to damage the house of 'the Gods' of Jerusalem. It then states Darius himself has issued a decree that this should be done.
[EZR.6.13] Edaiyn, you give the command concerning those beyond the river, regarding the document of Boznay and its contents, to receive that Darius the king sent like this, as Asparna did. [§]
Edaiyn tattney pakhat avar-nahara shtar boznay ukhnavtehon lakovel di-shlach Daryavesh malkah kenema asparna avdu.
This verse comes from the Book of Ezra. "Edaiyn" appears to be a proper name, likely a person. "Tattney" means "you give." "Pakhat" means "command." "Avar-nahara" means "beyond the river," referring to the region beyond the Euphrates. "Shtar" means "document" or "letter." "Boznay" appears to be a proper name or title. "Ukhnavtehon" means "and their contents." "Lakovel" means "to receive." "Di-shlach" means "that he sent." "Daryavesh malkah" is "Darius the king." "Kenema" means "like this." "Asparna" appears to be a proper name or title. "Avdu" means "they did". Overall, this verse describes a command regarding a document sent by Darius the king.
[EZR.6.14] And the remaining Judeans built and prospered, following the prophecy of the prophet Haggai and Zechariah, son of Iddo, and they built and completed the work according to the command of the God of Israel, and according to the decree of Cyrus, Darius, and Artaxerxes, king of Persia. [§]
ve-sa-vey yehudaya ba-na-yin u-matz-le-heen bin-voo-at Hag-guy ne-vee-ah u-zikh-ar-yah bar-ee-do ve-noo ve-shak-lee-loo min-ta-am Eloh Yis-rae-el u-mit-te-am Ko-resh ve-dar-ya-vesh ve-ar-ta-khash-ash-te-ah me-lekh Pa-ras
This verse describes the rebuilding and prospering of the Judeans. They are building and succeeding due to the prophecy of the prophet Haggai and Zechariah, son of Iddo. They are building and completing the work according to the command of the God of Israel, and according to the decree of Cyrus, Darius, and Artaxerxes, king of Persia.
[EZR.6.15] And the place issued a decree on the third day of the month Adar, which was the sixth year of the kingship of Darius the king. [§]
v'sheyitzia baytah d'nah ad yom t'latah lirach adar di-hiya sh'nat-sheyt l'malchut daryavesh malcha.
This verse describes a decree being issued on a specific date. Let's break down the names of God and other important terms. There are no direct names of God in this verse, but we will handle the other terms literally. 'Baytah' is generally translated as 'house' but in this context it refers to a 'place'. 'D'nah' is a reference to the month, Adar. 'Sh'nat' refers to the 'year'. 'Malchut' refers to 'kingship/kingdom'. 'Daryavesh' is the name Darius. 'Malcha' means 'king'.
[EZR.6.16] And the children of Israel, the priests and the Levites and the rest of the children of the exile, dedicated the house of God this with joy. [§]
va'avdu benei yisra'el kohanay'a velevay'a ushe'ar benei galuta chanukat beit elaha dena bechedevah
This verse describes the Israelites, priests, Levites, and the rest of the exiles dedicating the house of God with joy. 'Benei' means 'sons of' or 'children of'. 'Kohanay'a' is priests. 'Levay'a' is Levites. 'She'ar' means 'the rest of'. 'Benei galuta' is 'sons of the exile' or 'children of the exile'. 'Chanukat' means 'dedication of'. 'Beit' means 'house of'. 'Elaha' is God. 'Dena' means 'this'. 'Bechedevah' means 'with joy'.
[EZR.6.17] And bring near, for the dedication of the house of God, young bulls one hundred, rams two hundred, lambs four hundred, and he-goats for a sin offering upon all Israel twelve, according to the count of the tribes of Israel. [§]
v'hakrivu lachnukat beit-elaha d'nah torin me'ah dichrin ma'atayim imrin arba ma'ah u'tzfiri izzim l'chatata al-kol-yisrael tere-asah l'minyan shivtei yisrael.
This verse details the sacrifices brought for the dedication of the house of God. 'Torin' refers to young bulls, 'dichrin' to rams, and 'imrin' to lambs. 'Tzfiri izzim' means he-goats for a sin offering. The number of animals correspond to the tribes of Israel. 'Lachnukat' means for the dedication of.
[EZR.6.18] And the priests established themselves according to their divisions, and the Levites according to their departments, to perform the service of God in Jerusalem, as written in the book of Moses. [§]
vahekimu kohanayya biflugatahon vlevayya bemachleqatahon al avidaat elaha di birushalem kich'tav sefar mosheh.
This verse describes the Levites and priests establishing themselves to perform their duties in Jerusalem, as written in the book of Moses. 'Kohanayya' refers to the priests, 'levayya' refers to the Levites, 'avidaat' refers to the service/work and 'elaha' refers to God. 'Birushalem' is 'in Jerusalem' and 'sefar mosheh' is 'the book of Moses'.
[EZR.6.19] And the sons of the exile made the Passover on the fourteenth of the first month. [§]
Va-ya-asu b’nei-ha-go-lah et-ha-pasach b’arba’ah asar la-chodesh ha-rishon.
This verse describes the sons of the exile keeping the Passover.
* 'Va-ya-asu' means 'and they did/made'.
* 'B’nei' means 'sons of'.
* 'Ha-go-lah' means 'the exile'.
* 'Et' is a grammatical particle marking the direct object.
* 'Ha-pasach' means 'the Passover'.
* 'B’arba’ah asar' means 'on the fourteenth'.
* 'La-chodesh' means 'of the month'.
* 'Ha-rishon' means 'the first'.
[EZR.6.20] For the priests and the Levites had purified themselves as one, all of them were pure, and they slaughtered the Passover sacrifice for all the children of the exile, and for their brethren the priests, and for themselves. [§]
ki hit-ta-her-u ha-ko-ha-nim ve-ha-le-vi-im ke-eh-chad kul-lam te-ho-rim va-yish-chah-tu ha-pesach le-chol-be-nei ha-go-lah ve-la-chei-hem ha-ko-ha-nim ve-la-hem.
This verse describes the purification of the priests and Levites and their subsequent slaughtering of the Passover sacrifice for the returned exiles and for their fellow priests, and for themselves. 'Ki' means 'for' or 'because'. 'Hit-ta-her-u' means 'were purified'. 'Ha-ko-ha-nim' means 'the priests'. 'Ve-ha-le-vi-im' means 'and the Levites'. 'Ke-eh-chad' means 'as one' or 'together'. 'Kul-lam' means 'all of them'. 'Te-ho-rim' means 'pure'. 'Va-yish-chah-tu' means 'and they slaughtered'. 'Ha-pesach' means 'the Passover sacrifice'. 'Le-chol-be-nei ha-go-lah' means 'for all the children of the exile' (the returned exiles). 'Ve-la-chei-hem ha-ko-ha-nim' means 'and for their brethren the priests'. 'Ve-la-hem' means 'and for themselves'.
[EZR.6.21] And the children of Israel, those returned from the exile, and all who separated themselves from the impurity of the peoples of the land, ate and came to seek Yahveh, the God of Israel. [§]
va'yoklu bnei yisrael hashavim meha'golah vechol hanivdal mitumat goyei ha'aretz alehem lidrosh la'Yahveh elohei yisrael.
This verse describes the people of Israel, those who returned from exile, and all who separated themselves from the impurity of the peoples of the land, coming to seek Yahveh, the God of Israel.
[EZR.6.22] And they made the feast of unleavened bread for seven days with joy, because Yahveh rejoiced them and turned the heart of the king of Assyria toward them, to strengthen their hands in the work of the house of the Gods, the God of Israel. [§]
vayasu chag-matsot shiv'at yamim besimcha ki simcham Yahveh vehesev lev melech-ashur aleihem lechazek yadeihem bimelechet beit-haElohim Elohei Yisrael.
This verse describes the celebration of the Feast of Unleavened Bread for seven days with joy. The reason for this joy is that Yahveh delighted them and turned the heart of the king of Assyria toward them, strengthening their hands in the work of the house of the Gods, the God of Israel.
EZR.7
[EZR.7.1] And after these things, in the kingdom of Artachshasta, king of Persia, Ezra, son of Serayah, son of Azaryah, son of Chilkiyah. [§]
Ve’achar ha’devarim ha’eleh be’malchut Artachshasta melech Paras, Ezra ben Serayah ben Azaryah ben Chilkiyah.
This verse introduces Ezra. 'Ve’achar' means 'and after'. 'Ha’devarim ha’eleh' means 'these words' or 'these things'. 'Be’malchut' means 'in the kingdom'. 'Artachshasta' is a proper noun, the name of a king. 'Melech Paras' means 'king of Persia'. 'Ezra ben Serayah ben Azaryah ben Chilkiyah' lists Ezra’s lineage – Ezra son of Serayah, son of Azaryah, son of Chilkiyah.
[EZR.7.2] Son of peace, son of Tsadoq, son of Achitoov. [§]
ben-shaloom ben-tsadoq ben-achitoov
This verse lists a lineage. "Ben" means "son". "Shaloom" means "peace". "Tsadoq" is a proper name. "Achitoov" is a proper name.
[EZR.7.3] The son of Amaryah, the son of Azaryah, the son of Merayot. [§]
ben-amaryah ben-azaryah ben-merayot
This verse consists of a series of names connected by the word 'ben', which means 'son'. Each name is a compound name likely incorporating 'Yahveh' or 'God'. 'Amaryah' likely means 'Yahveh said', 'Azaryah' means 'Yahveh helped', and 'Merayot' is less clear but likely also refers to some aspect of Yahveh's actions or attributes.
[EZR.7.4] Son of Zerachyah, son of Uzzi, son of Bukki. [§]
ben-zerachyah ben-uzzi ben-bukki
This verse lists a lineage. 'Ben' means 'son of'. Zerachyah, Uzzi, and Bukki are proper names. The verse simply states 'son of Zerachyah, son of Uzzi, son of Bukki'.
[EZR.7.5] The son of Avishua, the son of Pinkhas, the son of Eleazar, the son of Aaron, the head priest. [§]
ben-avishua ben-pinkhas ben-eleazar ben-aharon hakohen harosh
This verse lists a lineage. Each 'ben' means 'son of'. 'Avishua', 'Pinkhas', 'Eleazar', and 'Aaron' are proper names. 'Hakohen' means 'the priest', and 'harosh' means 'the head'.
[EZR.7.6] He is Ezra who came from Babylon, and he is a swift scribe in the teaching of Moses, which Yahveh the Gods of Israel gave. And the king granted to him, according to the hand of Yahveh his God which was upon him, all that he requested. [§]
Hu ezra alah mibavel vehu sopher mahir betorat Moshe asher natan Yahveh Elohei Yisrael vayiten lo hamelech keyad Yahveh Elohaiyav alav kol bakashato.
This verse describes Ezra coming from Babylon and being a skilled scribe in the teaching of Moses, which Yahveh the God of Israel gave. The king granted him everything he requested, because Yahveh his God was with him.
[EZR.7.7] And they went up from the sons of Israel, and from the priests, and the Levites, and the singers, and the gatekeepers, and the Nethinim to Jerusalem in the year seven to Artaxerxes the king. [§]
Va'yalu mib'nei yisrael umin hakohenim v'halevi'im v'hamshorerim v'hasho'arim v'hanetinim el Yerushalayim bishnat sheva l'Artachshasta hamelech.
This verse describes people ascending to Jerusalem. 'Va'yalu' means 'and they went up'. 'mib'nei yisrael' means 'from the sons of Israel', referring to the Israelites. 'umin hakohenim' means 'and from the priests'. 'v'halevi'im' means 'and the Levites'. 'v'hamshorerim' means 'and the singers'. 'v'hasho'arim' means 'and the gatekeepers'. 'v'hanetinim' means 'and the Nethinim (temple servants)'. 'el Yerushalayim' means 'to Jerusalem'. 'bishnat sheva' means 'in the year seven'. 'l'Artachshasta hamelech' means 'to Artaxerxes the king'.
[EZR.7.8] And he came to Jerusalem in the fifth month. It was the seventh year to the king. [§]
va-yo-vo ye-ru-sha-lim ba-chodesh ha-cha-mi-shi hee sh-nat ha-shvi-it la-me-lech.
This verse states when someone came to Jerusalem. 'Va-yo-vo' means 'and he came'. 'Ye-ru-sha-lim' is the name 'Jerusalem'. 'Ba-chodesh' means 'in the month'. 'Ha-cha-mi-shi' is 'the fifth'. 'Hee' means 'it is'. 'Sh-nat' means 'year'. 'Ha-shvi-it' means 'the seventh'. 'La-me-lech' means 'to the king'.
[EZR.7.9] For on the first day of the first month, he began the ascent from Babel, and on the first day of the fifth month, he came to Jerusalem, as the good hand of the Gods was upon him. [§]
ki be'echad la'chodesh ha'rishon hu yesod ha'ma'aleh mi'bavel u'be'echad la'chodesh ha'chamishi ba el-yerushalayim ke'yad elohayav ha'tovah alav.
This verse describes a journey beginning in Babel and ending in Jerusalem, occurring on specific dates. 'Echad' means 'one', 'chodesh' means 'month', 'rishon' means 'first', 'chamishi' means 'fifth', and 'yerushalayim' is Jerusalem. The phrase 'ke'yad elohayav ha'tovah alav' means 'as the good hand of his Gods was upon him'. The verse describes a journey influenced by divine favor.
[EZR.7.10] For Ezra prepared his heart to seek the law of Yahveh and to do it, and to teach statute and justice in Israel. [§]
Ki Ezra hekhin levavo lidrosh et torat Yahveh ul'asot ul'lamed beyisrael hok u'mishpat.
This verse states that Ezra prepared his heart to seek the law of Yahveh, to do it, and to teach statute and justice in Israel. Each word is translated directly. 'Ki' means 'for' or 'because'. 'Ezra' is a proper name, transliterated as 'Ezra'. 'Hekhin' means 'prepared'. 'Levavo' means 'his heart'. 'Lidrosh' means 'to seek'. 'Et' is a direct object marker. 'Torat' means 'law of'. 'Yahveh' is the proper name of God. 'Ul'asot' means 'and to do'. 'Ul'lamed' means 'and to teach'. 'Beyisrael' means 'in Israel'. 'Hok' means 'statute'. 'U'mishpat' means 'and justice'.
[EZR.7.11] And this is the text of the decree that the king Artaxerxes gave to Ezra the priest, the scribe: a scribe of the commandments of Yahveh and His statutes concerning Israel. [§]
ve-zeh | par-sheh-gen ha-nish-teh-van asher natan ha-me-lech ar-tach-shas-teh le-ez-ra ha-ko-hen ha-so-fer so-fer div-rei mitz-vot-yahveh ve-chuk-kayv al-yis-ra-el.
This verse describes a copy of a decree that King Artaxerxes gave to Ezra the priest and scribe. It states that Ezra is a scribe of the commandments of Yahveh and His statutes concerning Israel.
[EZR.7.12] Artaxerxes, king of kings, sends this to Ezra the priest, a scribe of the law of God of the heavens, having completed it and as it is written. [§]
Ar-takh-shas-ta, king of kings, to Ezra the priest, a scribe of the law of the God of heavens, completed and as it is written.
This verse introduces Artaxerxes, identified as "king of kings", writing to Ezra the priest who is also described as a scribe knowledgeable in the law of the God of the heavens. The phrase 'completed and as it is written' suggests a decree or confirmation of something previously discussed or initiated.
[EZR.7.13] From me, put provisions, so that all who volunteer in my kingdom from the people of Israel, and the priests and Levites, may go with you to Jerusalem with Yahveh. [§]
minni shim te'em, di kal-mitnadav be-malchuti min-amma yisrael ve-cohenohai ve-levaya limehach liyrushalem immach Yahveh.
This verse details a request for provisions for those volunteering to go to Jerusalem. 'Minni' means 'from me', 'shim' means 'put', and 'te'em' means 'taste/provision'. 'Di' means 'that/so that'. 'Kal-mitnadav' means 'all who volunteer'. 'Be-malchuti' means 'in my kingdom'. 'Min-amma yisrael' means 'from the people of Israel'. 'Ve-cohenohai ve-levaya' means 'and the priests and Levites'. 'Limehach' means 'to go with you'. 'Liyrushalem' means 'to Jerusalem'. 'Immach' means 'with you'. 'Yahveh' is the proper name of God.
[EZR.7.14] All who are in charge, from beyond the king and his seven advisors, have been sent to investigate the people of Judah and Jerusalem, concerning the law of your God that is in your power. [§]
kal-qovel di min-qedam malkaa veshiv'at ya'atehi shliach levakara al-yehuda veliyrushalem bedat elahach di bidaycha.
This verse comes from the book of Ezra, chapter 4, verse 17. It describes a message sent to the king regarding the Jews and Jerusalem. Let's break down the names of God: "elahach" means "your God".
[EZR.7.15] And to the temple, silver and gold of the king and his nobles they volunteered to the God of Israel who are dwelling in Jerusalem. [§]
u-le-hei-va-lah ke-saf u-de-hav di-mal-ka-a ve-ya-at-o-hi hit-na-dav-u le-el-ah yis-ra-el di bi-yer-u-shalem mish-ke-neh.
This verse describes offerings made to the Gods. 'Hei-va-lah' refers to the temple. 'Ke-saf u-de-hav' means 'silver and gold'. 'Di-mal-ka-a' means 'of the king'. 'Ve-ya-at-o-hi' means 'and his nobles'. 'Hit-na-dav-u' means 'they volunteered'. 'Le-el-ah yis-ra-el' means 'to the God of Israel'. 'Di bi-yer-u-shalem' means 'who are in Jerusalem'. 'Mish-ke-neh' means 'dwelling'.
[EZR.7.16] And all the silver and all the gold that was found in all the land of Babylon, with the voluntary contributions of the people and the priests, contributed to the house of the gods in Jerusalem. [§]
vekhol kesef udehava di tehashkach bekhol medinat bavel im hitnadavut ama uchehanaya mitnadavin lebeit elahaehon di birushalem
This verse describes all the silver and gold that was found in the entire land of Babylon, along with the voluntary offerings of the people and the priests, which were given to the house of the gods in Jerusalem. Note that 'Elahaehon' is plural, referring to multiple gods.
[EZR.7.17] All those who accept this have ropes of silver, male animals, and their gifts and libations. And they will bring them near on the altar of the house of their gods in Jerusalem. [§]
kal-koveil denah asparena tiknea bekaspa denah torin dikrin imrin uminhatehon veniskehon utekareiv himmo al-madbecha di beit elah'ekom di birushlem.
This verse details offerings and sacrifices made to other gods. "Kal-koveil denah" suggests 'all those who accept this', referring to the gods. "Asparena" means 'their ropes', representing binding obligations or vows. The verse goes on to describe offerings of silver, male animals, and associated gifts (minchat and niske) brought to the altar of 'the house of their gods' in Jerusalem.
[EZR.7.18] And what good comes to you and your brothers concerning remaining silver and gold, for the purpose of making? Serve the gods of your fathers. [§]
u-mah dee a-lay-kh ve-al-akhay-kh yay-tav bi-sha-ar kas-pa ve-dah-ha le-meh-vad kir-oot el-a-hek-hom ta-av-don
This verse is addressing someone, asking what benefit or good comes to them and their brothers regarding remaining silver and gold, and it suggests that they should serve the gods of their fathers. The verse uses a question format to express disapproval or questioning the motivations of the addressed person. It also uses the plural form of 'gods'.
[EZR.7.19] And the offerings that are given to you for worship in the house of God, present them completely before God in Jerusalem. [§]
oo-mah-nah-yah dee mee-tee-yah-hah-veen lahch lah-fal-chan bayt el-ah-hahch ha-shlem koh-dahm el-ah yroo-shah-lem
This verse describes offerings given for the purpose of worship in the house of God, specifically in Jerusalem. The language refers to things given or provided ('mit'yahahveen') for service ('lefalchan') in the house of God. 'Hashlem' indicates completeness or fulfillment, suggesting the offerings are to be presented fully. The offerings are to be presented before God in Jerusalem.
[EZR.7.20] And the remainder of the plunder belonging to the house of your god, which will fall to you as a gift, you shall give from the house of the king’s treasures. [§]
u-sh’ar hash’chut bet elahach di yipel-lach l’mintan tintenten min-bet ginzei malkah.
This verse details the remainder of the plunder belonging to the house of your god, which will fall to you as a gift. You shall give it from the house of the king’s treasures. 'Sh’ar' means remainder. 'Hash’chut' means destruction or plunder. 'Bet' means house. 'Elahach' is 'your god'. 'Di' means which. 'Yipel-lach' means will fall to you. 'L’mintan' means as a gift. 'Tintenten' means you shall give. 'Ginzei' means treasures. 'Malkah' means king.
[EZR.7.21] And from me, behold, Artaxerxes, the king, issues a decree to all the treasurers beyond the river, that whatever Ezra the priest, a scribe of the law of the God of heaven, asks of you, shall be done speedily. [§]
oo-mee-nee a-nah ar-takh-shas-teh mal-kah sheem te-aym le-chol giz-brah-yah dee bah-ah-var nah-hah-rah dee kol dee yish-ah-len-khon ez-rah koh-neh sah-far dah-tah dee el-ah shmah-yah ahs-pah-rah yit-eh-bid.
This verse is from the book of Ezra, chapter 7, verse 21. It is a decree from King Artaxerxes concerning the governors beyond the river. The king has given authority to Ezra the priest, a scribe of the law of the God of heaven, to inspect and enforce the law. The verse outlines the king's authorization for Ezra to oversee financial matters and ensure compliance with divine law in the designated territories.
[EZR.7.22] Equivalent to one hundred shekels of silver, and equivalent to one hundred kors of grain, and equivalent to one hundred baths of wine, and equivalent to one hundred baths of oil, and salt which is not specified. [§]
ad-kessaf kach-reen me-ah v'ad-chintin korin me-ah v'ad-chamar battim me-ah v'ad-battim meshach me-ah u-melach di-la k'tav.
This verse lists amounts of various commodities, likely as offerings or valuations. 'Ad' means 'until' or 'equivalent to'. 'Kessaf' means 'silver'. 'Kach-reen' means 'shekels'. 'Me-ah' means 'hundred'. 'Chintin' refers to a type of grain. 'Korin' is a unit of measure for dry goods. 'Chamar' means 'wine'. 'Battim' is a unit of measure for liquids. 'Meshach' means 'oil'. 'Melach' means 'salt'. 'Di-la k'tav' means 'which is not written' or 'not specified'.
[EZR.7.23] All of this is according to the reason of God of Heaven that is done as a decree for the house of God of Heaven, why should there be wrath upon the kingdom of the king and his offspring? [§]
kal-dee min-ta'am elahh shemayya yit'aved adrazda l'veit elahh shemayya dee-lema leheva ketsaf al-malchut malcha ub'nohi
This verse discusses a decree that comes from God of Heaven and is carried out as a punishment. The decree concerns the anger upon the kingdom of a king and his offspring. 'Kal-dee' may refer to a Chaldean or a decree. 'Ta'am' suggests a reason or purpose. 'Shemayya' means 'Heaven'. 'Yit'aved' means 'is done' or 'is carried out'. 'Adrazda' is a decree. 'L'veit' means 'to the house of'. 'Dee-lema' implies 'why' or 'for what reason'. 'Leheva' is 'to become' or 'to be'. 'Ketsaf' is 'wrath' or 'anger'. 'Malchut' is 'kingdom'. 'Malcha' is 'king'. 'Ub'nohi' means 'and his offspring'.
[EZR.7.24] And to all it is known that all the priests and Levites, the singers, the gatekeepers, the servants, and the worshippers of the house of God of that time, no complaint or walking about will have power over them. [§]
u-le-khom me-ho-de-een di khol-ka-ha-na-ya ve-le-va-yea zam-ma-ra-ya ta-ra-a-ya ne-ti-na-ya u-fal-khei beit elaha de-nah min-dah be-lo va-ha-lakh la shaliit le-mir-mei aleihem.
This verse discusses those who are known as all the priests and Levites, singers, gatekeepers, servants, and worshippers of the house of God of that time. It states that no complaint or walking about will have power over them.
[EZR.7.25] And you are a helper, as is the wisdom of the Gods, who is in your hand, to judge and to be judges who will be judges for all the people who are beyond the river, for all who know the laws of the Gods, and those who do not know, you shall make known. [§]
ve-ant-teh ehz-rah keh-chakh-mat el-ah-kh di-vee-dahkh meh-nee shaf-teen ve-dah-yah-neen di-leh-vohn dah-ah-neen leh-khal-ah-mah di-bah-ah-var nah-hah-rah leh-khal-yeh-deh-ee dah-tei el-ah-kh ve-dee lah yah-dah teh-hoh-deh-oon.
This verse describes a person appointed to judge and govern a people. It emphasizes that their authority comes from the Gods, and they are to administer justice to those who know the laws of the Gods, and also to teach those who do not know them. The verse is outlining the responsibilities and source of authority for a judge or governor.
[EZR.7.26] And all that does not carry out the law of your God and the law of your king, a decree of judgment will be carried out from it. It is to die, it is to impalement, it is to confiscate property, and it is to imprisonment. [§]
vekhal-di-la leheva aved data di-elahach vedata di-malcha aspurna dina leheva mit'aved mineh hen lemot hen lish'rosho hen-la'anash niksin v'le'esorin.
This verse details the consequences of not obeying the laws of the God and the laws of the king. It specifies punishment including death, impalement, confiscation of property, and imprisonment. ‘vekhal’ means ‘and all’. ‘di’ is a relative pronoun meaning ‘that’ or ‘which’. ‘elahach’ means ‘your God’. ‘malcha’ means ‘your king’. ‘aspurna’ indicates a decree or judgment. ‘dina’ means ‘judgment’. ‘mit’aved’ means ‘being done’ or ‘carried out’. ‘mineh’ means ‘from it’. ‘lemot’ means ‘to die’. ‘lish’rosho’ means ‘to impalement’. ‘niksin’ means ‘property’. ‘le’esorin’ means ‘to imprisonment’.
[EZR.7.27] Blessed is Yahveh, the Gods of our fathers, who gave this thing in the heart of the king to honor the house of Yahveh which is in Jerusalem. [§]
Baruch Yahveh Elohim Avoteynu Asher natan kazot belev hammelech lif'ar et-beyt Yahveh asher biy'rushalayim.
This verse begins with a blessing. "Baruch" means blessed. "Yahveh" is the proper name of God. "Elohim" refers to the Gods. "Avoteynu" means our fathers. "Asher" means that or which. "Natan" means gave. "Kazot" means this thing. "Belev" means in the heart. "Hammelech" means the king. "Lif'ar" means to honor or glorify. "Et-beyt" means the house of. "Biy'rushalayim" means in Jerusalem.
[EZR.7.28] And upon me was turned favor before the king and his counselors, and to all the powerful officers of the king. And I strengthened myself because the hand of Yahveh my God was upon me, and I gathered from Israel leaders to ascend with me. [§]
ve'alay hitah-hesed lifnei hammelech veyo'etzav ulchol sarei hammelech hagibborim va'ani hitkhazakti keyad-Yahveh elohay alay va'ekbtzah miyisrael rashim la'alot immi.
This verse describes Nehemiah receiving favor from the king and gathering leaders from Israel. 'Hitah-hesed' signifies a turning of grace or favor. 'Keyad-Yahveh' literally means 'by the hand of Yahveh', indicating divine assistance. The verse details how Nehemiah strengthened himself with Yahveh’s help and then assembled leaders to join him.
EZR.8
[EZR.8.1] And these are the heads of their fathers and their lineage, those who came up with me in the kingdom of Artaxerxes the king from Babel. [§]
ve-elleh ra-sheh av-ote-hem ve-hit-yach-sam ha-olim im-mee be-mal-chut ar-tach-shas-tah ha-me-lech mee-va-vel.
This verse lists the heads of families and their ancestry of those who came up with me in the kingdom of Artaxerxes the king from Babel.
"ve-elleh" translates to "and these".
"ra-sheh" translates to "heads".
"av-ote-hem" translates to "their fathers".
"ve-hit-yach-sam" translates to "and their lineage".
"ha-olim" translates to "those who came up".
"im-mee" translates to "with me".
"be-mal-chut" translates to "in the kingdom".
"ar-tach-shas-tah" is a proper noun, Artaxerxes.
"ha-me-lech" translates to "the king".
"mee-va-vel" translates to "from Babel".
[EZR.8.2] From the sons of Pinchas, Gershom. From the sons of Itamar, Daniel. From the sons of David, Hattush. [§]
mib-nei pinhhas gershom smib-nei itamar daniyel smib-nei david hattush.
This verse lists descendants through various lineages. "mib-nei" means "from the sons of", "gershom", "itamar", "daniyel", and "hattush" are personal names. "smib-nei" means "from the sons of". The final 's' is a verse marker and doesn't contribute to the meaning.
[EZR.8.3] From the descendants of Sh’khanyah, among the descendants of Par’osh was Z’kharyah, and with him a record was made of one hundred and fifty males. [§]
mib-nei sh’khanyah samib-nei par’osh z’kharyah v’imo hityaches l’z’kharim me’ah v’chamishim.
This verse details the lineage of individuals connected to the family of Sh’khanyah. It states that Z’kharyah was among the descendants of Par’osh, and that with him, a record was made of one hundred and fifty male descendants.
[EZR.8.4] From the sons of Pahath Moab came Eliyo'enay, son of Zerachyah, and with him were two hundred males. [§]
mib-nei pach-at mo-av el-yeh-oo-ay-nai ben-zer-ach-yah ve-im-mo ma-at-aiyim ha-z-kar-eem
This verse details the descendants of Pahath Moab who joined David’s army. ‘mib-nei’ means ‘from the sons of,’ ‘pach-at mo-av’ is the proper name Pahath Moab, ‘el-yeh-oo-ay-nai’ is a proper name meaning ‘my God lives,’ ‘ben-zer-ach-yah’ means ‘son of Zerachyah,’ ‘ve-im-mo’ means ‘and with him,’ ‘ma-at-aiyim’ means ‘two hundred,’ and ‘ha-z-kar-eem’ means ‘the males.’
[EZR.8.5] From the descendants of Sh’khanyah, son of Yakhazi’el, and with him were three hundred of the males. [§]
mib-nei sh’khan-yah ben-yakhaz-i-el v’imo shlosh me’ot ha-z’kharim.
This verse lists the descendants of Sh’khanyah, son of Yakhazi’el. It states that there were 300 male descendants with him. 'Bnei' means 'sons of' or 'descendants of'. 'Ben' means 'son of'. 'Immo' means 'with him'. 'Me’ot' means 'hundreds'. 'Ha-z’kharim' means 'the males'.
[EZR.8.6] And from the sons of Adin, a servant, son of Jonathan, and with him fifty of the males. [§]
oo-meeb-nay oo-deen eh-ved ben-yo-na-tahn veh-ee-moh hah-mee-shee-rim hah-zah-kah-reem.
This verse lists descendants. ‘oo-meeb-nay’ means ‘and from the sons of’. ‘oo-deen’ is a proper noun, a family name. ‘eh-ved’ means ‘servant’. ‘ben-yo-na-tahn’ means ‘son of Jonathan’. ‘veh-ee-mo’ means ‘and with him’. ‘hah-mee-shee-rim’ means ‘fifty’. ‘hah-zah-kah-reem’ means ‘the males’.
[EZR.8.7] And from the sons of Elam was Isaiah, son of Atalyah, and with him were seventy of the males. [§]
oo-meeb-nay ee-lahm yish-ah-yah ben-at-ahl-yah veh-ee-moh shiv-eem ha-zah-kar-eem.
This verse lists descendants of Elam. "Benei" means "sons of". "Yishayah" is a personal name. "Ben" means "son of". "Atalyah" is a personal name. "Immo" means "with him". "Shivim" means "seventy". "Hazkarim" means "the males".
[EZR.8.8] And from the sons of Shpatyah, Zevadyah son of Mikhael, and with him eighty of the males. [§]
oo-meeb-neh-ee shfatyah, zevadyah ben-mikhael ve-immo shmonim ha-zkarim.
This verse lists descendants of Shpatyah. 'Ben' means 'son of'. 'Ve-immo' means 'and with him'. 'Shmonim' means 'eighty'. 'Ha-zkarim' means 'the males'.
[EZR.8.9] From the sons of Joab, Obadiah son of Jeiel, and with him two hundred and eighteen of the men. [§]
mib-nei yo-av, ov-ad-yah ben-ye-chi-el, ve-imo ma-at-ayim u-shmo-nah o-sar ha-zcha-rim.
This verse lists individuals from the descendants of Joab who joined David's army. 'mib-nei' means 'from the sons of'. 'yo-av' is the name Joab. 'ov-ad-yah' is the name Obadiah. 'ben' means 'son of'. 'ye-chi-el' is the name Jeiel. 've-imo' means 'and with him'. 'ma-at-ayim' is 'two hundred'. 'u-shmo-nah' is 'and eight'. 'o-sar' means 'eighteen'. 'ha-zcha-rim' means 'the men'.
[EZR.8.10] And from the sons of Shlomit, the son of Yosefya, and with him were one hundred and sixty of the males. [§]
u'mib'nei shlomit ben-yosefya v'imo mea ve'shishim ha'zkarim.
This verse lists the descendants of Shlomit, specifically the son of Yosefya, and the number of male descendants. 'u'mib'nei' means 'and from the sons of'. 'ben' means 'son of'. 'v'imo' means 'and with him'. 'mea ve'shishim' means 'one hundred and sixty'. 'ha'zkarim' means 'the males'.
[EZR.8.11] And from the sons of Bebai, Zechariah, son of Bebai, and with him were twenty-eight males. [§]
u'mib'nei vevai zekharyah ben-vevai ve'imo esrim ush'monah ha'zekharim.
This verse lists individuals returning from exile. 'mib'nei' means 'from the sons of'. 'vevai' is a proper name, a family or clan. 'zekharyah' is a proper name, 'Zechariah'. 'ben-' means 'son of'. 've'imo' means 'and with him'. 'esrim ush'monah' means 'twenty and eight', or 'twenty-eight'. 'ha'zekharim' means 'the males'.
[EZR.8.12] And from the sons of Azgad, Yochanan son of the small one, and with him were one hundred and ten males. [§]
u-mib-nei az-gad yo-chan-an ben-ha-ka-tan ve-im-o mei-ah va-a-sa-rah ha-ze-kar-im.
This verse lists individuals and their numbers from a genealogical record. 'u-mib-nei' means 'and from the sons of'. 'az-gad' is a proper noun, a family name. 'yo-chan-an' is 'Yochanan', a personal name. 'ben-ha-ka-tan' means 'son of the small one', likely a family identifier. 've-im-o' means 'and with him'. 'mei-ah va-a-sa-rah' is 'one hundred and ten'. 'ha-ze-kar-im' is 'the males'.
[EZR.8.13] And from the descendants of my Lord Adonikam were later ones, and these are their names: Elipelet, Ye'iel, and Shma'yah. And with them were sixty males. [§]
oomib'nei adonikam acharonim ve'eleh shmotam elipelet ye'iel ushma'yah ve'imahhem shishim hazkarim.
This verse lists the descendants of Adonikam, specifically those who came later. It names three of them – Elipelet, Ye'iel, and Shma'yah – and states that there were sixty male descendants with them. 'B'nei' means 'sons of' or 'descendants of'. 'Adonikam' is a proper noun, 'acharonim' means 'later ones'. 'Eleh' means 'these', 'shmotam' means 'their names'. 'Immahem' means 'with them', and 'hazkarim' means 'the males'.
[EZR.8.14] And from the sons of Bigvai, Uthai and Zabood, with him seventy males. [§]
oo-mib-nei bee-g’vai oo-tai v’zab-ood v’ee-mo shiv-eem ha-z’char-eem
This verse lists descendants. ‘Benei’ means ‘sons of’. ‘Bee-g’vai’ is a proper name. ‘Oo-tai’ and ‘v’zab-ood’ are also proper names. ‘Ee-mo’ means ‘with him’. ‘Shiv-eem’ means ‘seventy’. ‘Ha-z’char-eem’ means ‘the males’.
[EZR.8.15] And I gathered them to the river that comes to Ahava, and we camped there for three days. And I understood among the people, and among the priests, and among the descendants of Levi, I did not find anyone there. [§]
va'ekbtzem el-hanahar haba el-ahava vanachaneh sham yamim shloshah va'avineh ba'am ubachohanim umibnei levi lo-matzati sham.
This verse describes a gathering of people by a river and a subsequent investigation among the people, priests, and Levites. "va'ekbtzem" means 'and I gathered them.' "el-hanahar haba el-ahava" means 'to the river that comes to Ahava'. "vanachaneh sham yamim shloshah" means 'and we camped there for three days'. "va'avineh ba'am ubachohanim umibnei levi" means 'and I understood among the people and the priests and the descendants of Levi'. "lo-matzati sham" means 'I did not find there'.
[EZR.8.16] And I sent to Eliezer, to Ariel, to Shemaiah, to Elnatan, to Yariv, to Elnatan, to Nathan, to Zechariah, and to Meshullam, leaders; and to Yoyariv and to Elnatan, understanders. [§]
va-esh-le-chah le-e-lee-eh-zer la-ar-ee-el leesh-ma-yah oo-le-el-na-tan oo-le-yah-reev oo-le-el-na-tan oo-le-na-tan ve-liz-char-yah ve-lim-shoo-lam ra-shim oo-le-yo-reev oo-le-el-na-tan me-vee-nim.
This verse lists names of men to whom a message was sent. 'Va-esh-le-chah' means 'and I sent'. The names are all proper nouns. 'Ra-shim' means 'leaders' or 'chiefs'. 'Me-vee-nim' means 'understanders' or 'those who understand'.
[EZR.8.17] I planned to send them to your head, with the money of the place, and I will put words in their mouths to speak to your head, your brothers, who are provided with the money of the place, to bring to us servants for the house of the Gods. [§]
va'avatzah otam al-ido harosh bekasfeya hamakom va'ashimah befihem devarim le'daber el-ido achiv han'tunim bekasfeya hamakom lehavi' lanu meshartim lebeit eloheinu.
This verse describes a plan to send messengers to another individual, 'ido', and his associates, also referred to as 'ido', with funds ('kasfeya hamakom', meaning 'the money of the place') to recruit servants for 'the house of the Gods'. The word 'va'avatzah' suggests a planned act, 'otam' signifies 'them', 'befihem' means 'in their mouths', and 'lehavi' lanu' translates to 'to bring to us'.
[EZR.8.18] And they brought to us, according to the hand of the Gods which is good to us, a man of understanding from the sons of Machli, son of Levi, son of Israel, and Sharebyah and his sons and his brothers, eighteen. [§]
va-ya-vee-u la-nu kee-yad Eloheinu ha-to-vah a-lei-nu eesh sechel mee-b’nei Machli ben-Levi ben-Yisrael ve-Sharebyah oo-vanav ve-achav shmonah asar.
This verse describes people brought to them, skilled and knowledgeable. 'Yad Eloheinu' literally means 'the hand of the Gods'. 'Machli' is a proper name and remains untranslated. 'Levi' and 'Israel' are also proper names and remain untranslated. 'Sharebyah' is a proper name and remains untranslated. 'Asar' means ten, so 'shmonah asar' is eighteen.
[EZR.8.19] And with Chashavyah, and with him Yeshayah from the sons of Merari, his brothers and their sons, twenty. [§]
ve'et-chashavyah ve'itto yesha'yah mibnei merari echav uvneihem esrim.
This verse lists names and numbers. 've'et' means 'and with'. 'chashavyah' is a personal name. 've'itto' means 'and with him'. 'yesha'yah' is a personal name. 'mibnei' means 'from the sons of'. 'merari' is a family/clan name. 'echav' means 'his brothers'. 'uvneihem' means 'and their sons'. 'esrim' means 'twenty'. The final 's' is likely a section marker and not part of the name.
[EZR.8.20] And from the designated ones that David and the officials had given for the service of the Levites, two hundred and twenty designated ones were all recorded by names. [§]
u-min-han-net-i-nim she-na-tan da-vid ve-ha-sar-im la-a-vo-dat ha-le-vi-im net-i-nim ma-atayim ve-esrim kul-lam nik-vu be-she-mot.
This verse discusses individuals designated from those David and the officials had provided for the service of the Levites. It states that two hundred and twenty designated individuals were recorded by name.
[EZR.8.21] And I proclaimed there a fast by the river Ahava, to afflict ourselves before the Gods, to ask of them a straight path for us and for our little ones and for all our possessions. [§]
Va-ekra sham tsom al-ha-nahar Ahava le-hit'anot lifnei Eloheinu le-vakkesh mimenu derech yesharah lanu ul'tafenu ul'chol rechusheinu.
This verse describes a declaration of a fast by the river Ahava, undertaken to seek the favor of the Gods. The purpose of the fast is to request a straight path for themselves, their little ones, and all their possessions.
[EZR.8.22] For I was ashamed to ask the king for soldiers and horsemen to help us against the enemy on the road, for we said to the king, "The hand of our God is upon all who seek Him for good, and His strength and His wrath are upon all who forsake Him." [§]
kee boshti lish'ol min-hammelech khayil u'farashim le'ezreinu me'oyev badarekh kee-amarnu lammelech le'emor yad eloheinu al-kol mevakshayv letovah ve'uzzo ve'apo al-kol ozvayv.
This verse details a reluctance to ask the king for military aid, preferring to rely on God's power. 'Boshti' signifies shame or reluctance. 'Lish'ol' means to ask. 'Hammelech' is the king. 'Khayil u'farashim' means soldiers and horsemen. 'Le'ezreinu' is for our help. 'Me'oyev badarekh' is from the enemy on the road. 'Amarnu lammelech' means we said to the king. 'Yad eloheinu' means the hand of our God. 'Al-kol mevakshayv' means upon all who seek Him. 'Letovah' means for good. 'Ve'uzzo ve'apo' means and His strength and His wrath. 'Al-kol ozvayv' means upon all who forsake Him.
[EZR.8.23] We fasted and sought from the Gods concerning this, and the Gods answered us. [§]
vanatzuma vanvaksha meeloheinu al-zot vayeeater lanu
This verse describes a fasting and seeking from 'the Gods' regarding a matter, and 'the Gods' answered them.
[EZR.8.24] And I appointed twelve from the chiefs of the priests to serve with Zerubbabel and Jeshua, and ten with them from their brothers. [§]
va'avdila misharei hakohenim shneim asar lesheravyah chashavyah ve'imahhem me'acheihem asarah.
This verse describes the appointment of priests to serve under Zerubbabel and Jeshua. 'Va'avdila' means 'and I appointed'. 'Misharei hakohenim' translates to 'from the chiefs of the priests'. 'Shneim asar' means 'twelve'. 'Lesheravyah' and 'chashavyah' are proper names. 'Ve'imahhem' means 'and with them'. 'Me'acheihem' means 'from their brothers'. 'Asarah' means 'ten'.
[EZR.8.25] And I weighed out for them the silver and the gold and the vessels, a contribution of the house of our Gods. The king and his advisors and his officials and all Israel who were present lifted it up. [§]
va-esh-ko-lah lah-hem et-ha-ke-sef ve-et-ha-zah-hav ve-et-ha-ke-lim ter-oo-mat beit-elo-hei-nu ha-her-ee-moo ha-me-lech ve-yo-atz-av ve-sar-av ve-chol-yis-rae-el ha-nim-tza-im
This verse describes the giving of silver, gold, and vessels as a contribution to the house of God. The items were offered by the king, his advisors, his officials, and all of Israel who were present.
[EZR.8.26] And I weighed into their hand silver, six hundred and fifty talents, and vessels of silver, one hundred talents. Gold, one hundred talents. [§]
va-esh-keh-lah al-yah-dahv-ahm keh-sef kee-kah-reem sheysh-meh-oht vach-ah-mee-sheem ukh-lay-keh-sef meh-ah le-kee-kah-reem zah-hav meh-ah kee-kar.
This verse describes a weighing of silver and gold. 'Va-esh-keh-lah' means 'and I weighed'. 'Al-yah-dahv-ahm' means 'upon their hand'. 'Keh-sef' means 'silver', 'kee-kah-reem' means 'talents' (plural). 'Sheysh-meh-oht vach-ah-mee-sheem' means 'six hundred and fifty'. 'Ukh-lay-keh-sef' means 'and vessels of silver'. 'Meh-ah le-kee-kah-reem' means 'one hundred talents'. 'Zah-hav' means 'gold'. 'Meh-ah kee-kar' means 'one hundred talents'.
[EZR.8.27] Twenty plates of gold for the beams, and two polished bronze vessels, desirable like gold. [§]
ukeforei zahav esrim la’adarkonim alef u’klei nechoshet mutz’hav tovah sh’nayim chamudot kazahav.
This verse describes offerings made for the tabernacle. 'keforei zahav' refers to golden covering plates. 'adarkonim' refers to beams or pillars. 'klei nechoshet mutz'hav' describes polished bronze vessels. 'chamudot kazahav' means 'desirable 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 freewill offering to Yahveh, the God of your ancestors." [§]
va-om-ra a-lei-hem a-tem ko-desh la-ye-ho-vah ve-ha-ke-lim ko-desh ve-ha-kesef ve-ha-zahav ne-da-vah la-ye-ho-vah e-lo-hei a-vo-tei-chem.
This verse comes from Numbers 18:4. It states that the Israelites are holy to Yahveh, and the vessels are holy. The silver and the gold are a freewill offering to Yahveh, the God of their ancestors.
[EZR.8.29] Be diligent and keep watch until you present things before the leaders of the priests and the Levites, and the leaders of the fathers of Israel in Jerusalem, in the chambers of the house of Yahveh. [§]
shiqdu veshmru ad tishqlu lifnei sarei hakohanim vehalevim osarei haavot leysrael biyrushalim halishkot beit Yahveh.
This verse instructs people to diligently keep watch until they weigh (or present) things before the leaders of the priests and Levites, and the leaders of the fathers of Israel in Jerusalem, in the chambers of the house of Yahveh.
[EZR.8.30] And the priests and the Levites received a weight of the silver and the gold and the utensils to bring to Jerusalem to the house of the Gods. [§]
v'kib'lu ha-kohenim v'ha-leviyim mishqal ha-kesef v'ha-zahav v'ha-kelim l'haviv Yerushalayim l'veit Eloheinu.
This verse describes the priests and Levites receiving a weight of silver, gold, and utensils for the purpose of bringing them to Jerusalem, to the house of our God.
[EZR.8.31] We departed from the river Ahava on the twelfth day of the first month to go to Jerusalem, and the hand of the Gods was upon us, and they rescued us from the grasp of enemies and ambushers on the road. [§]
vanis’ah min’nahar ahava bish’neim asar la’hodesh harishon lalechet Yerushalayim veyad Eloheinu haytah aleinu vayatsileinu mikaf oyeiv ve’orev al hadarech.
This verse describes a journey toward Jerusalem. It states they departed from the river Ahava on the twelfth day of the first month. It emphasizes the protection and deliverance provided by ‘the Gods’ during the journey, specifically from enemies and ambushers along the road.
[EZR.8.32] And we came to Jerusalem and we sat there for three days. [§]
va-na-vo ye-ru-sha-lim va-ne-shev sham ya-mim shlo-sha.
This verse describes arrival in Jerusalem and staying there for three days. 'va' means 'and', 'na-vo' is 'we came', 'ye-ru-sha-lim' is 'Jerusalem', 'va-ne-shev' is 'and we sat', 'sham' is 'there', 'ya-mim' is 'days', and 'shlo-sha' is 'three'.
[EZR.8.33] And on the fourth day, the silver and the gold and the vessels were weighed in the house of the Gods, by the hand of Meremot son of Uriah the priest, and with him Eleazar son of Pinchas, and with them Jozabad son of Joshua and Noeadiah son of Binnuy the Levites. [§]
oo-vah-yohm hah-ree-vee-ee nee-sh-kah-l hah-keh-sef veh-hah-zah-hav veh-hah-keh-leem beh-beet elo-hay-noo al yad-meh-reh-moht ben-oo-ree-yah hah-koh-hen veh-ee-moh el-ah-zah-r ben-pee-neh-has veh-ee-mah-hem yo-zah-vad ben-yeh-shoo-ah veh-no-ah-dee-yah ben-bin-nooy hah-leh-vee-eem.
This verse details a weighing of silver, gold, and vessels within the house of 'the Gods', conducted by appointed officials. 'Meremot' is a name, son of Uriah the priest. 'Eleazar' is a name, son of Pinchas. 'Jozabad' is a name, son of Joshua. 'Noeadiah' is a name, son of Binnuy, who are Levites. The 'yod' construct indicates possession or association ('of' or 'by').
[EZR.8.34] By number, by weight, for everything, and all the weight was written in that time. [§]
bəmispar bəmišqal laḵol wa yiḵẖāṯev ḵāl-hammišqal bā‘eṯ hahi‘ā.
This verse describes a meticulous accounting or recording of weights and measures. 'Bəmispar' relates to numbering, and 'bəmišqal' to weighing. 'Laḵol' means 'to all' or 'for everything'. 'Wa yiḵẖāṯev' means 'and it was written'. 'Ḵāl-hammišqal' means 'all the weight' and 'bā‘eṯ hahi‘ā' means 'in that time'. It's a statement about a comprehensive record being created.
[EZR.8.35] Those coming from the captivity, the people of the exile, offered burnt offerings to the Gods of Israel: twelve bulls for all of Israel, nine and six rams, seventy and seven lambs, twelve goats for a sin offering. All were a burnt offering to Yahveh. [§]
ha-ba'im mei-ha-shevi benei-ha-golah hikrivu olot lelohei yisrael parim shnei-asar al-kol yisrael ailim tish'ah u-shishah kevasim shiv'im u-shiv'ah tzefirei chatat shnei-asar ha-kol olah leyahveh.
This verse describes sacrifices brought by those returning from exile. 'ha-ba'im' means 'those coming', 'mei-ha-shevi' means 'from the captivity', 'bnei-ha-golah' means 'sons of the exile' or 'those of the exile', 'hikrivu' means 'they offered', 'olot' means 'burnt offerings', 'lelohei yisrael' means 'to the Gods of Israel', 'parim' means 'bulls', 'shnei-asar' means 'twelve', 'al-kol yisrael' means 'for all of Israel', 'ailim' means 'rams', 'tish'ah u-shishah' means 'nine and six', 'kevasim' means 'lambs', 'shiv'im u-shiv'ah' means 'seventy and seven', 'tzefirei chatat' means 'goats of sin offering', 'ha-kol' means 'all', 'olah' means 'burnt offering', and 'leyahveh' means 'to Yahveh'.
[EZR.8.36] And they gave the decrees of the king to the satraps of the king and the officials beyond the river, and they raised up the people and the house of the Gods. [§]
va-yit-nu et-da-tei ha-me-lech la-ach-ash-dar-pe-nei ha-me-lech u-fach-vot ei-ver ha-na-har ve-nis-su et-ha-am ve-et-beit-ha-elo-him.
This verse describes the giving of the king's decrees to the satraps (governors) and officials beyond the river. It also mentions raising up the people and the house of the Gods.
EZR.9
[EZR.9.1] And when these things were completed, the officials approached me, saying, "The people of Israel, the priests, and the Levites have not distinguished themselves from the peoples of the lands, behaving like the abominations of the Canaanite, the Hittite, the Perizzite, the Jebusite, the Ammonite, the Moabite, the Egyptian, and the Amorite." [§]
u'k'cholot eleh nig'shu elai hasarim le'emor lo niv'd'lu ha'am yisrael v'hakohanim v'haleviyim me'amei ha'aratzot k'to'evotehem lak'na'ani hachiti haperizi hayevusi ha'amoni hamobi hamitzri v'ha'emori.
This verse describes officials approaching the speaker after a certain period of time. They state that the people of Israel, the priests, and the Levites have not separated themselves from the peoples of the lands, and are practicing the abominations of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites.
[EZR.9.2] For they took daughters for themselves and for their sons, and mingled the holy seed with the peoples of the lands. And the hand of the rulers and the deputies was involved in this transgression initially. [§]
ki-nas-u mi-bnotehem lahem u-liv-nehem ve-heet-ar-vu ze-ra ha-kodeesh be-am-mei ha-ara-tzot ve-yad ha-sa-rim ve-ha-se-ga-nim ha-yeta ba-ma-al ha-zeh ree-sho-nah.
This verse describes a situation where people took daughters for themselves and their sons, leading to a mixing of the holy seed with the peoples of the lands. The hand of the rulers and deputies was involved in this transgression first.
[EZR.9.3] And when I heard this word, I tore my garments and my cloak, and I shaved the hair of my head and my beard, and I sat desolate. [§]
ukheshamei et-hadavar hazeh kareati et-bigdei umeili va’emerta misse’ar roshi uzekani va’eshvava meshomem.
This verse describes a reaction to hearing a specific word or message. The speaker tears their clothing – specifically garments – and performs a ritual of shaving their head and beard. Finally, they sit in a desolate or ruined state.
[EZR.9.4] And to me all who are anxious concerning the words of the Gods of Israel regarding the transgression of the exile will gather. And I sit desolate until the time of the evening offering. [§]
ve-elai ye'asfu kol khared bedivrei elohei yisrael al ma'al hagolah va-ani yoshev meshomem ad leminchat ha'arev.
This verse describes a situation where all those who are anxious about the words of the Gods of Israel concerning the transgression of the exile will gather to 'me'. The speaker is sitting alone and desolate until the evening offering.
[EZR.9.5] And at the evening offering, I arose from my fast, and having torn my garments and my coat, I knelt upon my knees and extended my hands to Yahveh, my Gods. [§]
uviminchat haerev kamti mitanneiti ubikre'i bigdi ume'ili va'echre'a al-birchai va'efresa kapai el-Yahveh Elohay.
This verse describes a moment of prayer and supplication. The speaker has finished a fast, torn their clothes, knelt, and extended their hands to God. 'Minchat haerev' refers to the evening offering. 'Birchai' means knees. The verse describes a very sincere plea to Yahveh, their God.
[EZR.9.6] And I said, the Gods, I am ashamed and humiliated to lift my face toward you, for our sins are many, rising above our head, and our guilt has grown up to the heavens. [§]
va'omra elohay boshti venichlamti leharim elohay panay eleycha ki avonoteninu rabu lema'la rosh veashmateinu gadla ad lashamayim.
This verse is a confession of sin. The speaker addresses 'Elohay' (the Gods) and expresses shame and humiliation. They lift their face (seek audience) toward the Gods because their sins are numerous, rising above their head, and their guilt has grown up to the heavens.
[EZR.9.7] From the days of our ancestors, we have been in great guilt even to this day, and because of our sins, we have been given over—our kings, our priests—into the hand of the kings of the lands, by the sword, by captivity, by plunder, and by shame of face, as is this day. [§]
mee-may av-o-tay-noo anakh-noo beh-ash-mah ged-o-lah ad hah-yohm hah-zeh oo-vah-ah-von-o-tay-noo nee-tan-noo anakh-noo mel-a-khey-noo koh-ha-ney-noo beh-yad mal-khey hah-ah-rah-tzot bah-kheh-rev bah-sheh-vee oo-vah-biz-zah oo-veh-boshet pah-neem keh-hah-yohm hah-zeh.
This verse describes a state of guilt and wrongdoing inherited from ancestors, resulting in subjugation and disgrace. It details how the people have been given over to the power of foreign kings due to their sins, experiencing sword, captivity, plunder, and shame. The phrase 'given over' suggests divine allowance or consequence for their actions. The verse emphasizes that this condition exists 'even to this day'.
[EZR.9.8] And now, almost at this moment, there has been a plea from Yahveh, the Gods, to leave us a remnant, and to give us a foothold in a holy place, to illuminate our eyes, the Gods, and to give us a little life in our servitude. [§]
ve'ata kim'at rega hayta tchinah me'et Yahveh Elohei'nu lehash'ir lanu pleita velateth lanu yated bimkom kadsho leha'ir einenu Eloheinu ul'titenu michayah me'at be'avdutenu.
This verse expresses a desperate plea for deliverance and a small measure of hope. It acknowledges the current state of servitude and asks Yahveh, the Gods, for a remnant to be saved, a foothold in a holy place, enlightenment, and a small amount of life even within their servitude. The verse is a prayer for a glimmer of hope in a bleak situation.
[EZR.9.9] For we are servants, and in our servitude, our Gods have not abandoned us. And they extended kindness to us before the kings of Persia, to give us sustenance to elevate the house of our Gods and to rebuild its ruins, and to give us a defense in Judah and in Jerusalem. [§]
ki-a-va-dim a-nach-nu u-ve-av-du-teinu lo a-za-vanu e-lo-hei-nu va-ya-tet a-lei-nu che-sed lif-nei mal-chei par-as la-tet-la-nu mi-chayah le-ro-mem et-beit e-lo-hei-nu u-le-ha-a-mid et-char-bo-tav ve-la-tet-la-nu ga-der bi-ye-hu-dah u-vi-ye-ru-sha-laim.
This verse expresses gratitude for the kindness shown to the people after their return from exile. It acknowledges their continued servitude, yet emphasizes that the Gods had not abandoned them. The verse details the blessings received, specifically the provision of sustenance and the opportunity to rebuild the temple and the walls of Jerusalem. It speaks of kindness shown before the kings of Persia.
[EZR.9.10] And now, what shall we say to the Gods after this, because we have abandoned your commands? [§]
ve'atah mah-no'amar Eloheinu acharei-zot ki azavnu mitzvotecha
This verse is a lament, questioning what can be said to the Gods after they have been abandoned and their commands forsaken. 'Ve'atah' means 'and now'. 'Mah-no'amar' means 'what shall we say'. 'Eloheinu' is 'our Gods'. 'Acharei-zot' means 'after this'. 'Ki' means 'that' or 'because'. 'Azavnu' means 'we have abandoned'. 'Mitzvotecha' means 'your commands'.
[EZR.9.11] Which you commanded through the hand of your servants the prophets to say: "The land that you are coming to inherit is a land of uncleanness. It is unclean due to the uncleanness of the peoples of the lands. With their abominations they have filled it from mouth to mouth with their impurity." [§]
asher tzivita beyad avaday haneviim le'emor ha'aretz asher atem ba'im lirishata eretz niddah hee benidat ammei ha'aratzot beto'avotehem asher mil'uha mipeh el peh betum'atam.
This verse describes a land that God has commanded to be inherited through the prophets. It characterizes the land as 'unclean' due to the practices of the peoples who previously inhabited it, stating that it is filled with their abominations from mouth to mouth, meaning thoroughly and extensively.
[EZR.9.12] And now, do not give your daughters to their sons, and do not take their daughters for your sons. And do not seek their peace or their goodness forever. So that you may become strong and you may consume the goodness of the land, and you may inherit it for your children forever. [§]
ve'atah benoteichem al titnu livnehem uvnoteyhem al tise'u livneichem velo tidreshu shlomam vetovatam ad olam lema'an techezku va'achaletem et tuv ha'aretz vehoreshatem livneichem ad olam.
This verse is a commandment regarding intermarriage. It instructs against giving daughters in marriage to the sons of another people and taking their daughters for their sons. It also forbids seeking their peace or prosperity forever. The reasoning given is that by adhering to this commandment, they will become strong and enjoy the goodness of the land, inheriting it for their children forever.
[EZR.9.13] And after all that has come upon us by our evil deeds and by our great guilt, for you, the Gods are our, have withheld from below our iniquity, and you have given us such a deliverance. [§]
ve'akharei kol-haba aleinu bema'aseinu hara'im ube'ashmateinu hagdola, ki ata eloheinu khaskhata lemata me'avoneinu venatata lanu pleita kazot.
This verse acknowledges God's mercy despite the people's sins. 've'akharei' means 'and after'. 'kol-haba aleinu' means 'all that has come upon us'. 'bema'aseinu hara'im' means 'by our evil deeds'. 'ube'ashmateinu hagdola' means 'and by our great guilt'. 'ki' means 'for'. 'ata' means 'you'. 'eloheinu' means 'the Gods are our'. 'khaskhata' means 'you have withheld'. 'lemata' means 'from below'. 'me'avoneinu' means 'from our iniquity'. 'venatata lanu' means 'and you have given us'. 'pleita kazot' means 'such a deliverance'.
[EZR.9.14] Shall we return to breaking your commandments and marrying among these detestable peoples? Will not the Gods be unfaithful to us until total destruction, leaving no remnant or escape? [§]
Ha-nashuv le-hafer mitzvotekha u-le-hitkhaten be-amei ha-toevot ha-eleh? Ha-lo te-enaf-banu ad-kalleh le-ein shearit u-pleitah.
This verse asks a rhetorical question about returning to disobeying God’s commandments and marrying among the peoples God considers detestable. It then asks if God will be unfaithful to the people until there is no remnant or escape.
[EZR.9.15] Yahveh, the Gods of Israel, you are righteous, for we have remained a remnant as of this day. Here we are before you in our guilt, for we cannot stand before you regarding this. [§]
Yahveh Elohim of Israel, righteous are you, for we have remained a remnant as this day. Here we are before you in our guilt, for there is no standing before you on account of this.
This verse expresses acknowledgement of God's righteousness and the people's own guilt. 'Yahveh' is the proper name of God. 'Elohim' refers to the Gods, but in this context functions as a divine title. 'Israel' remains untranslated as a proper noun. 'Tzedeq' (righteous) is translated directly. The verse acknowledges that they are a small remnant who deserve punishment, and are standing before God acknowledging their wrongdoing.
EZR.10
[EZR.10.1] And as Ezra prayed and confessed, he wept and prostrated himself before the house of the Gods. A very large assembly from Israel – men, women, and children – gathered to him, for the people wept very much. [§]
ukhitpalel Ezra ukhhitvadoh, bokheh umitnapel lifnei beit haElohim, nikvetzu elav miYisrael kahal rav-meod anashim venashim vilyaladim ki-bachu ha'am harbeh-vekheh.
This verse describes Ezra praying and confessing, weeping and prostrating himself before the house of the Gods. A very large assembly of men, women, and children from Israel gathered to him, because the people wept much.
[EZR.10.2] And Shecaniah, son of Jehiel, from the descendants of Ulam, responded and said to Ezra, "We have been unfaithful to the Gods, and we have taken wives from the foreign women of the peoples of the land. And now, there is hope for Israel regarding this." [§]
vayaan sh'khanyah ben-y'chi'el mib'nei 'eulam vayomer l'Ezra anachnu ma'alnu b'eloheiynu vanoshev nashim nochriyot me'amei ha'aretz v'atah yesh-mikveh l'yisrael al-zot
This verse recounts a confession made by Shecaniah, son of Jehiel, to Ezra. He acknowledges the people's transgression against the Gods, specifically their intermarriage with foreign women from the peoples of the land. They express hope for Israel despite this transgression.
[EZR.10.3] And now, a covenant is cut with the Gods to bring out all the women and those born from them, according to the counsel of my Lord, and those who are anxious according to the commandment of God, and it shall be done as the instruction states. [§]
ve'atah nikrat-brit le'eloheinu lehotzi kol-nashim vehanolad mehem ba'atzat adonai vehacharedim bemitzvat eloheinu vekattorah ye'aseh.
This verse describes making a covenant with 'the Gods' to bring out all the women and those born of them, according to the counsel of 'my Lord,' and those who fear 'God,' according to the commandment of 'God,' and it shall be done as instructed.
[EZR.10.4] Rise up, for the word is upon you, and we are with you. Be strong and do. [§]
koom kee-ah-lay-kah hah-dah-vahr vah-ah-nach-noo ee-mah-kh; chah-zack vah-ah-seh.
This verse contains imperative verbs and prepositions. 'koom' means 'rise up'. 'kee' means 'for' or 'because'. 'ah-lay-kah' means 'upon you'. 'hah-dah-vahr' means 'the word'. 'vah-ah-nach-noo' means 'and we'. 'ee-mah-kh' means 'with you'. 'chah-zack' means 'be strong'. 'vah-ah-seh' means 'and do'.
[EZR.10.5] And Ezra rose and caused the leaders of the priests, the Levites, and all Israel to swear to do according to this matter, and they swore. [§]
va-ya-qam ezra va-ya-shabbea et-sarei ha-cohanim ha-leviyim ve-chol-yisrael la-asot ka-davar ha-zeh va-yishabeu.
This verse describes Ezra leading a solemn oath-taking ceremony. 'Va-ya-qam' means 'and Ezra rose'. 'Ezra' is a proper name. 'Va-ya-shabbea' means 'and he caused to swear'. 'Et-sarei' means 'the leaders of'. 'Ha-cohanim' means 'the priests'. 'Ha-leviyim' means 'the Levites'. 'Ve-chol-yisrael' means 'and all Israel'. 'La-asot' means 'to do'. 'Ka-davar ha-zeh' means 'according to this matter'. 'Va-yishabeu' means 'and they swore'.
[EZR.10.6] And Ezra rose before the house of the Gods, and went to the chamber of John son of Eliashib. And he went there, he did not eat bread and he did not drink water, for he was grieving over the transgression of the exile. [§]
Va-ya-qam Ezra mi-lif-nei beit ha-Elohim va-yelech el-lish-chat Yhochanan ben-Elyashiv va-yelech sham lechem lo-achal u-mayim lo-shata ki mit-aveil al-ma'al ha-golah.
This verse describes Ezra's grief and fasting due to the unfaithfulness of the exiles. 'Va-ya-qam' means 'and he rose.' 'Mi-lif-nei' means 'before.' 'Beit ha-Elohim' means 'house of the Gods.' 'Va-yelech' means 'and he went.' 'Lish-chat' means 'to the chamber of.' 'Yhochanan ben-Elyashiv' is a proper name, 'John son of Eliashib.' 'Lechem lo-achal' means 'bread he did not eat.' 'Mayim lo-shata' means 'water he did not drink.' 'Ki mit-aveil' means 'for he was grieving.' 'Al-ma'al ha-golah' means 'over the transgression of the exile.'
[EZR.10.7] And they caused a message to pass throughout Judah and Jerusalem to all of the exiled people, to gather at Jerusalem. [§]
vayaviru kol biyhudah virushalayim lekhol benei hagolah lehikavetz yerushalayim
This verse describes a call being sent throughout Judah and Jerusalem to all the exiles, summoning them to gather at Jerusalem. "vayaviru" means "and they caused to pass", implying the spreading of a message. "kol" means "voice" or "sound", but in this context refers to the message itself. "biyhudah" means "in Judah". "virushalayim" means "and Jerusalem". "lekhol" means "to all". "benei hagolah" means "sons of the exile" or "the exiled people". "lehikavetz" means "to gather". "yerushalayim" means "Jerusalem".
[EZR.10.8] And everything belonging to anyone who does not come within three days, according to the counsel of the officials and the elders, will be utterly destroyed, all of their possessions. And that person will be cut off from the assembly of the exiles. [§]
vekhol asher lo yavo lishloshet hayamim ka'atzat hasarim vezkenim yuchram kol rekhusho vahu yibadeel mikahal hagolah.
This verse details a consequence for those who do not come to a specified gathering within three days, as advised by officials and elders. Their property will be forfeit and they will be separated from the community of exiles.
[EZR.10.9] And all the people of Judah and Benjamin gathered in Jerusalem for three days. It was the ninth month, on the twentieth of the month. And all the people sat in the open square of the house of the Gods, shaken by the word and by the rains. [§]
Va-yik-bat-zoo kol an-shee Yehudah oo-vin-yah-min Yerushalayim li-shlo-sheht ha-ya-mim hu-a kho-desh ha-tish-ee-ee be-es-rim ba-kho-desh va-yesh-vu kol ha-am bi-re-chov beet ha-elo-heem mar-ee-deem al ha-da-var oo-me-ha-ge-sha-mim.
This verse describes the gathering of the people of Judah and Benjamin in Jerusalem for three days in the ninth month, on the twentieth day of the month. They assembled in the open square before the house of the Gods, distressed about the matter and due to the rains.
[EZR.10.10] And Ezra the priest stood up and said to them, "You have transgressed, and you have married foreign women to add to the guilt of Israel." [§]
va-ya-qam ez-ra ha-ko-hen va-yom-er a-leh-em at-tem me-al-tem va-to-shi-vu na-shim nokh-ri-yot le-ho-sif al-ash-mat yis-ra-el.
This verse describes Ezra the priest confronting the people regarding their intermarriage with foreign women. 'Va-ya-qam' means 'and rose' or 'and stood up'. 'Ezra ha-kohen' is 'Ezra the priest'. 'Va-yom-er a-leh-em' means 'and said to them'. 'At-tem' is 'you'. 'Me-al-tem' means 'you have transgressed'. 'Va-to-shi-vu' means 'and have married'. 'Na-shim nokh-ri-yot' is 'foreign women'. 'Le-ho-sif' means 'to add'. 'Al-ash-mat yis-ra-el' is 'to the guilt of Israel'.
[EZR.10.11] And now give thanks to Yahveh, the Gods of your fathers, and do his will. And separate yourselves from the peoples of the land and from the foreign women. [§]
ve'ata tenu toda leYahveh Elohei-avoteichem va'asu retzono vehivdlu me'amei ha'aretz umin-hanashim hanachriyot.
This verse is a call to give thanks to Yahveh, the Gods of your fathers, and to do his will. It also includes a command to separate yourselves from the peoples of the land and from the foreign women.
[EZR.10.12] And the entire assembly answered and said with a loud voice, "Yes, according to your words upon us to do." [§]
va'yanu kol-ha'kahal va'yomru kol gadol ken kidvarecha aleinu la'asot.
This verse describes the entire assembly responding to a proposition. 'Va'yanu' means 'and they answered'. 'Kol-ha'kahal' means 'all the assembly'. 'Va'yomru' means 'and they said'. 'Kol gadol' means 'a great voice' or 'a loud voice'. 'Ken' means 'yes' or 'so'. 'Kidvarecha' means 'according to your words'. 'Aleinu' means 'upon us'. 'La'asot' means 'to do'. The verse signifies a collective agreement to perform an action as requested.
[EZR.10.13] But the people were many, and the time was rainy, and there is no strength to stand outside, and the work is not for one day and not for two, for we have multiplied in transgression regarding this matter. [§]
a-val ha-am rav ve-ha-et ge-sha-mim ve-ein ko-ach la-a-mod ba-chuץ ve-ha-mel-a-cha lo-le-yom echad ve-lo li-sh-na-yim ki-hir-bee-noo lif-shoa ba-da-var ha-zeh.
This verse details a situation where the people have delayed a building project, claiming it is impossible to continue due to rain and the sheer amount of work. They admit to wrongdoing in the matter.
[EZR.10.14] Let our leaders stand before all the assembly, and all those in our cities who have taken foreign women, let them come at appointed times, and with them, the elders of each city and its judges, until the anger of the Gods is turned away from us, until this matter is addressed. [§]
ya'am'du-na sareinu lechol-hakahal vechol asher be'areinu hahoshiv nashim nokriyot yavoh le'itim mezumanim ve'imahhem ziknei-ir va'ir veshofteha ad lehashiv charon af-eloheinu mimennu ad ladavar hazzeh.
This verse is a command for leaders to address an issue of foreign wives. It calls for leaders of all communities and cities, along with elders and judges, to gather and deal with the matter. The purpose of this gathering is to appease the anger of 'the Gods'.
[EZR.10.15] But Yoneitan son of Asha'el and Yakhzeya son of Tikvah stood on this matter, and Mshulam and Shavtai the Levite helped them. [§]
akh yoneitan ben-asha'el veyakhzeya ben-tikvah amdu al-zot umshulam veshavtai hallevi azarom.
This verse describes individuals who stood firm on a matter. "Akh" means 'but' or 'only'. "Yoneitan" is a proper name. "Ben" means 'son of'. "Asha'el" is a proper name. "Ve" means 'and'. "Yakhzeya" is a proper name. "Tikvah" is a proper name. "Amdu" means 'they stood'. "Al-zot" means 'on this matter'. "Umshulam" means 'and Mshulam'. "Veshavtai" means 'and Shavtai'. "Hallevi" means 'the Levite'. "Azarum" means 'helped them'.
[EZR.10.16] And they did so, the children of the exile, and Ezra the priest separated men, heads of the fathers, to their father's houses, and all by names. And they settled on one day, in the tenth month, according to the word of Darius. [§]
Va'yasu ken b'nei ha'golah va'yibadlu Ezra ha'kohen anashim roshei ha'avot l'veit avotam v'kulam b'shemot va'yeshvu b'yom echad lachodesh ha'ashiri l'daryosh ha'davar.
This verse describes the people of the return from exile organizing themselves according to their ancestral houses. They separated themselves, with Ezra the priest and the heads of the families arranging everyone by name. They settled on a particular day – the first day of the tenth month – acting on the word of Darius.
[EZR.10.17] And they finished settling all the people who had married foreign women until the first day of the first month. [§]
Va-yich-loo ba-chol a-nash-im ha-ho-shee-voo na-sheem na-chree-yot ad yom echad la-chodesh ha-ree-shon.
This verse describes the completion of the settling of people who had married foreign women. "Va-yich-loo" means "they finished." "Ba-chol" means "in all things" or "completely." "A-nash-im" means "people" or "men." "Ha-ho-shee-voo" means "who had settled." "Na-sheem" means "women." "Na-chree-yot" means "foreign" or "strange." "Ad yom echad" means "until one day." "La-chodesh ha-ree-shon" means "of the first month". The 'p' at the end signifies a paragraph break.
[EZR.10.18] And it was found among the descendants of the priests, those who had settled foreign women, from among the descendants of Joshua son of Jozadak and his brothers: Maaseiah and Eliezer and Jareeb and Gedalyah. [§]
va-yim-ma-tse-a mee-ben-nei ha-co-ha-neem a-sher ho-shi-vu na-sheem na-khree-yot mee-ben-nei yesh-oo-a ben-yo-tsa-dak ve-e-chav-av ma-a-sei-yah ve-el-yeh-e-zer ve-yar-eev oo-gedal-yah.
This verse describes finding among the descendants of the priests those who had married foreign women. It specifically names individuals from the lineage of Joshua son of Jozadak and his brothers who were involved: Maaseiah, Eliezer, Jareeb, and Gedalyah.
[EZR.10.19] And the men gave their hands to put away their wives, and guilty men offered a ram of the flock for their guilt. [§]
va-yit-nu ya-dam le-ho-tsi ne-shei-hem va-a-she-mim ei-il-tson al-ash-ma-tam.
This verse describes a situation where men gave their hands to put away their wives, and offered a ram as guilt offerings for their guilt. The word 'yad' means hand, and 'le-ho-tsi' means 'to put away' or 'to send away'. 'Ne-shei-hem' means 'their wives'. 'A-she-mim' means 'guilty men'. 'Ei-il-tson' is 'ram of the flock'. 'Al-ash-ma-tam' means 'for their guilt'.
[EZR.10.20] And from the sons of Emmer, Hanani and Zebadya. [§]
oo-meeb-nay-ee em-mer kha-nah-nee oo-zev-ad-yah
This verse lists descendants. 'oo' is a conjunction meaning 'and'. 'meeb-nay-ee' means 'from the sons of'. 'em-mer' is a proper noun, a family name. 'kha-nah-nee' and 'zev-ad-yah' are proper nouns, individual names.
[EZR.10.21] And from the descendants of Harim: Maaseyah, and Eliyah, and Shmaeyah, and Yichiel, and Uzziyah. [§]
u-mib-nei kha-rim ma-a-sei-yah ve-e-li-yah u-shma-ei-yah vi-chi-el ve-u-zi-yah
This verse lists the names of individuals who are descendants of Harim. Each name is a combination of a name element and 'Yahveh is God' or similar theological statement. 'Bnei' means 'sons of' or 'descendants of'. The names are presented as a list connected by the conjunction 'and'.
[EZR.10.22] And from the sons of Pashhur: God has answered, God's work, God has heard, God has given, He establishes, and God has made. [§]
u-mib-nei Pashhur El-yo-e-nai ma-a-sei-yah Yish-ma-el Netan-el Yo-za-vad ve-El-a-sah.
This verse lists descendants of Pashhur. "u-mib-nei" means "and from the sons of". Each name that follows is a male descendant. "El-yo-e-nai" means "God has answered". "ma-a-sei-yah" means "God's work". "Yish-ma-el" means "God has heard". "Netan-el" means "God has given". "Yo-za-vad" means "He establishes". "ve-El-a-sah" means "and God has made".
[EZR.10.23] And from the Levites were Jozabad, and Shimei, and Kelayah. It is Kelita who opened Judah and Eliezer. [§]
u-min-ha-levi-im yo-za-vad ve-shim-ei ve-ke-la-yah hu klee-tah pe-tach-yah ye-hu-dah ve-e-lee-e-zer.
This verse lists names of Levites and others. 'Leviyim' refers to Levites. The verse states 'and from the Levites were...'. 'Hu' means 'he' or 'it is'. The names listed are Jozabad, Shimei, Kelayah, Pethachyah, Judah, and Eliezer.
[EZR.10.24] And from among the singers, Eliashiv, and from among the gatekeepers, Shalom, Telem, and Uri. [§]
u-min-ham-shor-rim el-ya-shiv u-min-ha-sho-ar-im sha-loom va-te-lem ve-oo-ree.
This verse lists names of individuals associated with different roles. "Ham-shor-rim" refers to singers or musicians. "Ha-sho-ar-im" refers to gatekeepers or guards. The names listed are Eliashiv, Shalom, Telem, and Uri.
[EZR.10.25] And from Israel, from the sons of Parosh, Ramiah, and Yiziah, and Malkiah, and Miyamim, and Eleazar, and Malkiah, and Benayah. [§]
u-mi-yis-ra-el mi-be-nei par-osh ram-ya-hu ve-yiz-zi-yah u-mal-ki-yah u-mi-ya-min ve-el-a-zar u-mal-ki-yah u-ve-na-yah.
This verse lists names of descendants. "u" means "and". "mi" means "from". "be-nei" means "sons of". "par-osh" is a proper name. The names following are all proper names as well. The final character "ס" is a section break.
[EZR.10.26] And from the descendants of Elam: Mattaniah, Zechariah, and Jihiael, and Abdi, and Iremoht, and Eliyah. [§]
oo-mib-nay ee-lahm ma-tan-yah ze-char-yah vee-chee-ay-el ve-av-dee veer-eh-moht ve-eh-lee-yah.
This verse lists names of descendants. "Bnei" means "sons of" or "descendants of". "Elam" is a place name. The rest are personal names.
[EZR.10.27] And from the sons of Zathua, Eliyoenai, Eliyashib, Mattanyahu, Veiremot, Zabad, and Aziza. [§]
oo-mib-nei zat-too-ah el-yo-oo-eh-nai el-yah-shiv mat-tan-yah vee-ree-moht vzavad va-ah-zee-zah.
This verse lists descendants of Zathua. Each name is followed by 'ben' (son of), but it is not explicitly stated. Each element is a proper noun. ‘El’ in ‘Eliyoenai’ and ‘Eliyashib’ is the deity. ‘Ben’ would be implied and is not directly present in the text.
[EZR.10.28] And from the sons of Bebai: Jehohanan, Chanan’yah, Zabai, and Atlai. [§]
u-mib-nei ve-vai ye-ho-chanan cha-nan-yah za-bai at-lai.
This verse lists the descendants of Bebai. 'u-mib-nei' means 'and from the sons of'. 've-vai' is the name Bebai. 'ye-ho-chanan' is the name Jehohanan. 'cha-nan-yah' is the name Chanan'yah. 'za-bai' is the name Zabai. 'at-lai' is the name Atlai. These are all proper names.
[EZR.10.29] And from the sons of the sons, Meshullam, Malluch, and Adaiyah, Yashuv and Sheal of Yeramot. [§]
oo-mib-nei ba-nim mesh-ool-lam mal-looch va-a-dai-yah ya-shuv oo-she-al ye-ra-mot
This verse lists descendants. "Bnei" means "sons of". "Meshullam", "Malluch", "Adaiyah", "Yashuv", and "Sheal" are all personal names. "Yeramot" is a place name. The verse structure is listing names as descendants, connected by the conjunction "and".
[EZR.10.30] And from the sons of Pahath Moab: Adnah and Khalal, Benayah, Maaseyah, Mattanyah, Betzalel, Binnui, and Manasseh. [§]
oo-mib-nay fahat mo-av ad-nah oo-khlal ben-ayah ma-aseh-yah mat-tan-yah betz-al-el oo-bin-noo-ee oo-men-ash-sheh.
This verse lists the descendants of Pahath Moab. Each name is a personal name, and its meaning is not relevant to a literal translation. The structure indicates a list of individuals, connected by 'and'. 'B'nai' means 'sons of' or 'descendants of'.
[EZR.10.31] And the sons of Charim: Eli’ezer, Yishiyah, Malkiyah, Sh’maiyah, Shim’on. [§]
Oo’v’nei charim, Eli’ezer, Yishiyah, Malkiyah, Sh’maiyah, Shim’on.
This verse lists names. "Oo’v’nei" means "and the sons of". "Charim" is a place name. The remaining words are personal names. Each name is a combination of elements meaning something along the lines of "my God is…" or "Yahveh is…".
[EZR.10.32] Binyamin, King Shmaryah. [§]
Binyamin mallukh Shmaryah.
Binyamin is a proper noun, a name meaning 'son of the right hand'. Mallukh is a proper noun, a name meaning 'king'. Shmaryah is a proper noun, a name meaning 'Yahveh has heard'. This verse appears to be a list of names.
[EZR.10.33] From the descendants of Hashum: Matnay, Matatah, Zabad, Elipelet, Yiremay, Menash-she, Shim-ei. [§]
mib-nei khashum, mat-na-yai mata-tah zavad elifelet yiremay menash-she shim-ei.
This verse lists the descendants of a man named Hashum. Each name is a proper noun, representing an individual person. 'Bnei' means 'sons of' or 'descendants of'. The names themselves do not have inherent meanings that affect translation, they are simply identifiers.
[EZR.10.34] From the sons of my son, Maadai, Amram and Uel. [§]
mib-nei van-i ma-a-dai am-ram ve-u-el.
This verse lists descendants. "mib-nei" means "from the sons of". "van-i" refers to a particular son. "ma-a-dai" is a proper name. "am-ram" is a proper name. "ve" means "and". "u-el" is a proper name.
[EZR.10.35] The sons of Yahveh, the daughter of Yahveh, and entirely him. [§]
B'nai-yah Bed-yah K'luh-hee
This verse consists of three proper names. 'B'nai-yah' means 'sons of Yahveh'. 'Bed-yah' means 'daughter of Yahveh'. 'K'luh-hee' is a variant spelling of 'K'luh', meaning 'all of him' or 'entirely him'. In context, these are likely personal names.
[EZR.10.36] And trembling belongs to God Yahveh. [§]
van-yah mray-mot el-yah-shiv
This verse consists of three elements. "van" is a conjunction meaning "and". "mraymot" comes from the root meaning 'to tremble' and refers to trembling or quaking. "el-yah-shiv" is a combination of 'el' which means God, and 'yah-shiv' which is a proper name. Since we are translating literally, it's best to keep names as they are. Therefore, the phrase means 'and trembling to God Yahveh'.
[EZR.10.37] A gift, a gift, and they did. [§]
mat-tan-yah mat-tan-ee v’ya-ah-soh
This verse consists of three words. ‘Mattanyahu’ is a proper name, likely meaning ‘gift of Yahveh’. ‘Mattani’ is a related form, also implying ‘gift’. ‘Va’ya’aso’ is a verb meaning ‘and they did’ or ‘and he did’. The context would indicate if it is singular or plural.
[EZR.10.38] And build, building, Shimei. [§]
u-vani u-binui shimei
This verse consists of several words. 'U' means 'and'. 'Bani' is a verb meaning 'build'. 'Binui' is a noun meaning 'building'. 'Shimei' is a proper noun, a name.
[EZR.10.39] And Shelemiah and Natan and Adaiyah. [§]
Veshelemiah venatan va'adaiyah
This verse lists three names. 'Ve' means 'and'. 'Shelemiah' comes from 'Shalom', meaning peace, and 'Yahveh'. 'Natan' means 'given'. 'Va'adaiyah' combines 've' (and) with 'Adaiyah' which combines 'Adai' (my ornament) with 'Yahveh'.
[EZR.10.40] My treasures, my flesh, my kidneys: you have wonderfully made them. [§]
machnadbai shashi sarai
This verse is from Psalm 139:14. 'Machnadbai' is a poetic, possibly descriptive term, difficult to translate directly, but relating to inner parts or treasures. 'Shashi' means my flesh. 'Sarai' means my kidneys. The verse is a poetic expression referring to the intricate creation of the human body.
[EZR.10.41] God helps, Yahveh is peace, Yahveh guards. [§]
Azarel veshlemyahu shmaryahu
This verse consists of three proper names. Each name contains elements referring to God. 'Azarel' contains 'El', meaning 'God'. 'Shlemyahu' contains 'Yahveh', the personal name of God, and 'yahu', meaning 'He is'. 'Shmaryahu' contains 'Yahveh', and 'shamar', meaning 'to guard'.
[EZR.10.42] Peace to Amaryah, to Yossef. [§]
Shalom Amaryah Yossef.
Shalom is a common greeting meaning peace, completeness, or well-being. Amaryah is a proper noun, a name meaning 'spoken by God'. Yossef is a proper noun, a name meaning 'God will add'. This appears to be a statement of peace or a greeting directed towards individuals named Amaryah and Yossef.
[EZR.10.43] From the sons of Nebo: Yiel, Mattityah, Zavad, Zvina, Yaddo, and Yoel, son of Ayah. [§]
mib-nei nev-o ye-i-el ma-ti-tyah zavad zvi-nah yad-do ve-yo-el ben-ayah
This verse lists the descendants of Nebo. Each name is a proper noun representing an individual person. 'Bnei' means 'sons of' or 'descendants of'. The names are presented as a list connected by a conjunction, akin to 'and'.
[EZR.10.44] All these Gods took foreign wives, and some of them had wives and bore sons. [§]
kal-el-leh nah-soo nash-eem nakh-ree-ot v'yesh meh-hem nash-eem va-ya-seem ba-neem
This verse details that all these individuals took foreign wives, and they had sons. 'Kal-el-leh' means 'all these Gods'. 'Nash-eem' means 'wives'. 'Nakh-ree-ot' means 'foreign'. 'Va-ya-seem' means 'and they set/placed', referring to having sons. 'Ba-neem' means 'sons'.